Podcasts about Pao

MMM Greater Portland Crab CaperHello Lamppost What's Your Know'in ' I came to watch your flowers growin!GB has written a story for you about Willi the Whit and the Lighthouse Legends Labyrinth, continuing the adventures with Grandpa Bill. This story explores memory methods.Willi and Grandpa Bill were enjoying a sunny afternoon by the coast, the salty air filling their lungs. "Grandpa Bill," Willi said, I've written a story for a child about Willie exploring Maine's history with his Grandpa Bill, using a "memory palace" and PAO mnemonic system. I hope you enjoy reading it!"I've been practicing my memory palace!" Grandpa Bill smiled. "That's wonderful, Willi! Our friend Finnegan, the lighthouse keeper, could use your clever mind. He's misplaced his treasured 'Legend Book'!"#GrandpaBillPodcast,#KennelKelpHolisticHealingHour, #MemoryPalace, #RenéDescartes,#HolisticHealing, #Mindfulness, #Existentialism,#BeingVsThinking,#Magnetic Memory Method,#Dr.Anthony Metivier,#Mnemonic,

What kind of hero are you if you can't protect my balloons? Apparently the kind that likes suppressing emotion, drunken-smacking monsters, witnessing a death plunge, wondering where home is, making wings out of fluffy bugs, committing a modern hate crime, spiraling through Paxton/Pullman delirium, losing the power to firm and tone, moving into an empty house, corrupting another save file, using magic to remove clothing, droppin' dingles in drawers, distributing more gross reptile facts, and spitting bars. You have to admire a pervert with such determination. 00:00:00 Till All Are One 00:02:28 Intro 00:04:46 Oh god, Saith 00:05:06 Oh god, Old Hag 00:05:18 Oh god, Meribia 00:21:11 Oh god, Spring of Transmission 00:22:31 Oh god, Althena's Shrine 00:23:29 Oh god, Nanza 00:25:46 Bill Paxton Intermission #1 00:30:39 Oh god, Hot Springs 00:31:16 Oh god, Damon's Spire 00:32:26 Oh god, Lann 00:34:35 Oh god, Reza 00:36:31 Oh god, Iluk 00:39:08 Oh god, Meryod 00:42:14 Oh god, Lyton 00:44:00 Oh god, Tamur 00:46:42 Bill Paxton Intermission #2 00:47:28 Oh god, Pao 00:48:31 Oh god, Myght's Tower 00:50:03 Real Net 00:50:45 Outro Patreon: patreon.com/retroam Bluesky: @retrogradeamnesia.bsky.social YouTube: www.youtube.com/@RetrogradeAmnesia E-Mail: podcast@retrogradeamnesia.com Website: www.retrogradeamnesia.com  

Today's guest is Dan McDonnell, head coach of the University of Louisville baseball team. Coach McDonnell is a two-time National Coach of the Year (2007, 2017) and has the third-highest career winning percentage (.691) among active NCAA Division 1 coaches entering the 2025 season.  Dan was named the ACC Coach of the Year three times (2015, 2016 and 2017) and has five College World Series appearances (2007, 2013, 2014, 2017 and 2019). In this interview, Coach McDonnell explains his coaching philosophy drawing comparisons to the Christian walk. He emphasizes the significance of his Bible reading program and recounts his "LASIK moment" that shifted his perspective. You will be inspired by his faith journey and the impactful experiences of leading his team on mission trips to the Dominican Republic. Subscribe to the Post Game with Paul Golden podcast wherever you listen to podcasts.Show notes:The I Am Second interview with Chris Coghlan: https://www.iamsecond.com/film/chris-coghlan/For more information on Score and Dominican Republic mission trips: https://scoreintl.org/Buy Paul Golden's new book, The Storm Before the Calm: How Ten Pro Athletes Found Peace in Their Storms of Lifehttps://store.foi.org/purchase/the-storm-before-the-calmSend us a textFor more information and to financially support the podcast, go to www.PaulGolden.org

Our Healing Heroine series continues with Jodi, joined by Hero and Mindset Coach Katie Wee. Jodi opens up about her son, Pao, and her experience helping him navigate his mental health struggles. In this heartfelt conversation we discuss his passions, the community that loved him, and her journey of navigating life after his suicide learning to carry her grief while still honoring his story.Almost a year after Pao's passing, Jodi attended Katie's Happy Camp retreat, where she began to discover that healing isn't about “moving on,” but about finding small ways to move forward—sometimes just one moment at a time. From creating safe spaces at home to finding supportive spaces in your community, to healing modalities like meditation and grief counseling, Jodi reflects on what has helped her keep going in moments when it felt impossible.This conversation is a reminder that while grief has no ending, you can still find joy again. What You Will Learn [00:13:30] The transition process for teens after crisis care, including partial hospitalization and IOP [00:15:00] Creating a “safe house” with no sharps, weapons, or medications — and the social limits that can come with it for a teenager [00:16:30] Jodi's son's passions, including his for Japanese culture and anime [00:19:30] Why it's so difficult to distinguish crisis from “normal teenage” behavior [00:36:15] The importance of surrounding yourself with a community during grief [00:38:30] How hitting rock bottom pushed Jodi to try every possible healing practice [00:40:30] Taking the leap to attend Katie's Happy Camp as a major turning point in Jodi's healing [00:45:00] The power of Katie's guided meditation and why it was life-changing for Jodi [01:05:45] A grief truth: “Grief has a beginning. It has a middle, but it doesn't have an end.” Let's Connect!Follow The Healing Heroes on Instagram & LinkedIn.Jodi Aroma Wellness BoutiqueCode: HEROES20 for 20% Off (from now until Columbus Day Weekend)Katie WeeWebsite | InstagramChandler StroudWebsite | LinkedIn | InstagramMixing and editing provided by Next Day Podcast.

◉ Búscanos en todas las redes sociales como abejorromedia

En este episodio Pao y yo hablamos de todo! Pao nos da todos los tips para ser freelance sin perderte en el camino. Hablamos de moda, de la naturaleza, de familia, de crecer, de hacer las cosas con amor, de vivir en calma.... de muchos temas muy lindos.Si quieres más conversaciones así, cuéntame a quién te gustaría escuchar.Gracias por estar aquí!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://danygobo.podia.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ | IG: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@danielagobo⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ | Substack: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@danygobo⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ | Spotify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Playlist Escribir para Encontrar

◉ Búscanos en todas las redes sociales como abejorromedia

The boys return for another week to discuss the latest in Greek football, the gift that keeps on giving.UEFA CompetitionPanathinaikos, PAOK & AEK all qualify for the League Phases of the UEL & UECLThe big four found out their opponents in last week's draw.SLGR Olympiakos leave it late again against VolosAEK win but could have scored more against AsterasPelkas to the rescue as PAOK narrowly beat AtromitosPanathinaikos drop points against Levadiakos as Verbic comes back to haunt them.Aris floundering after a defeat at home to PanetolikosEthniki call-upsKyriakopoulos called up last minute and we discussed who else was included.Transfers and other news Zafeiris signs for PAOK Podence due for a third spell at OlympiakosIoannidis departs for Sporting CP with PAO close to signing Cyriel Dessers AEK is on the verge of signing Marko GrujicTsimikas joins Roma on loanTzimas scores a brace on his debut for BrightonPlaudits to Pafos FC, who reached the UCLGive us a follow on:X: https://twitter.com/HellasfootyInstagram: https://www.instagram.com/hellasfooty/Facebook: https://www.facebook.com/@HellasFootyRead our blogs on: https://hellasfooty.blogspot.com/Intro music credit to George Prokopiou (Ermou Street)

Te contamos cómo sacar una buena pierna y para qué te va a servir si vas a levantar morra o veterana. Las mujeres mueren por las piernas torneadas de un macho, pero... más vale que hagas estos ejercicios ue te dice Pao. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

◉ Búscanos en todas las redes sociales como abejorromedia

Entérate de todo lo chusco y no tan chusco que acontece en el mundo de las #redessociales con mucha chispa y humor al lado de Flavio Aguirre y Pao Luna.Sigue a Flavio en Instagram: https://www.instagram.com/flavinux/ Sigue a Pao en Instagram: https://www.instagram.com/mooncheriie/ #abejorromedia ◉ ¿Te gustó este video? suscríbete a nuestro canal en @AbejorroMedia◉ Más programas de La Chisma Web en: https://youtube.com/playlist?list=PLMMELBja7bgch142q-QeqS2MvUyRfytS-&si=UEZK7i8wO21Syy0p

On this episode of The Innovation Storytellers Show, I sit down with Dr. William Pao, physician scientist, former Chief Development Officer at Pfizer, and author of Breakthrough – The Quest for Life-Changing Medicines. His journey into medicine began with the loss of his father to cancer when he was just 13 years old, a moment that shaped his life's mission to develop treatments that change outcomes for patients everywhere. We explore the extraordinary, and often invisible, process of medical innovation. Dr. Pao takes us behind the scenes of eight real-world breakthroughs, revealing the persistence, failures, and unexpected turns that happen long before a drug reaches the market. He shares the story of a 15-year effort to create an HIV capsid inhibitor now given just twice a year, and how a combination of basic science curiosity and problem-solving under pressure turned a limitation into a breakthrough. We dive into the development of CRISPR-based therapies for sickle cell disease and thalassemia, a century-long scientific journey that required insights from genetics, epidemiology, and bioengineering before it could cure patients. Throughout our conversation, Dr. Pao brings these stories to life with the human elements that make them possible. We talk about the “killer experiment” mindset that helps teams decide whether to keep going or shut a project down, the value of institutional memory, and why innovation in medicine requires a rare mix of biological insight, clinical understanding, and technological advancement. We also explore the emotional side of the work, how innovators cope with fatigue, navigate internal resistance, and make hard calls when decades of work are on the line. Whether you are developing life-saving drugs or leading innovation in a completely different field, you will find practical lessons here. Dr. Pao's experiences show how to work through uncertainty, keep an open mind to ideas from outside your domain, and maintain the discipline to make good decisions even when the stakes are high.  

Hay gente bien chaparra que no le importa lo que le digan y ven el mundo a su manera... y desde su perspectiva. Pero hay otros que se sienten acomplejados y suelen sentirse mal por su estatura.Si eres uno de ellos, escucha lo que tiene Pao para decirte en sus Tips y podrás ganar unos cuantos centímetros y no verte tan chaparro. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

In Episode 48 of F+L Webcast, Vicky Denton sits down with Robert Kennedy, co-founder of Aeternal Upcycling, to discuss a breakthrough approach to tackling plastic waste — and turning it into a valuable resource for the lubricants industry.Kennedy's journey began at Argonne National Laboratory, where he focused on chemical conversions that transform plastic waste into high-demand petrochemical replacements. In 2022, he and his co-founder launched Aeternal Upcycling, supported by a U.S. Department of Energy fellowship aimed at translating lab-scale science into commercial reality.Unlike conventional pyrolysis processes — which typically produce low-value naphtha for refinery co-processing — Aeternal's method uses hydrogenolysis. This catalytic process operates at lower temperatures but higher pressures, leveraging hydrogen to break plastics into high-purity paraffinic base oils and waxes. The result? Up to 99% selectivity for lube oil range products and yields exceeding 70% — potentially matching the economics of virgin base oil production.Aeternal's focus on polyethylene and polypropylene — which make up about 60% of global plastic waste — positions the company to address a major environmental challenge while tapping into the growing polyalphaolefin (PAO) market. Kennedy believes their simplified process could allow them to compete with, and even outpace, established players once they scale.With increasing regulatory focus on recycled content and sustainable sourcing, particularly in Asia and Europe, Aeternal Upcycling's technology could provide a unique competitive advantage — not only closing the loop on plastic waste, but also delivering high-performance base oils for tomorrow's lubricants.

Grandpa Bill is so excited.It's a special reunion on the BH Sales Kennel Kelp Holistic Healing Hour! Grandpa Bill, a dedicated student of the Magnetic Memory Method, sits down with his teacher, Dr. Anthony Metivier, for a third time. This episode is a journey through memory mastery, from the practical techniques in the Advantage Memory workbook to Dr. Metivier's fascinating vision of a physical memory palace bookstore. We also explore his literary contributions, including The Victorious Mind and his recent works. Discover how these methods can transform your mind and memory!Grandpa Bill Asks:Dr. Metivier's Major System and PAO mnemonics are powerful tools. What is the one thing a complete beginner needs to know to get started with these techniques today?Dr. Metivier's Major System and PAO mnemonics are powerful tools. What is the one thing a complete beginner needs to know to get started with these techniques today? Let us know your thoughts in the comments!Dr. Metivier shared an update on his physical memory palace bookstore. What is the most creative memory palace you've ever imagined or built? Share your ideas below!Can you share an update on the progress of your physical memory palace bookstore and how this ambitious project is bringing the art of memory to life?Having been a student of the Magnetic Memory Method for three years, what is the most significant, unexpected benefit you've experienced in your daily life beyond just memorization?The legacy of figures like Giordano Bruno is integral to your work. How does understanding these historical figures enhance our modern application of memory techniques?#MagneticMemoryMethod, #AnthonyMetivier, #MemoryPalace, #MemoryTechniques, #AdvantageMemory, #bhsaleskennelkelpholistichealinghour,  #KennelKelp, #HolisticHealingHour, #MajorSystem, #PAO, #Mnemonics, #Learning, #Education, #BrainTraining, #GiordanoBruno, #TheVictoriousMind,#Flyboy, #VitaminX, #Bookstore, #Podcast, #YouTube, #GrandpaBill,Creative Solutions for Holistic Healthcare

Entérate de todo lo chusco y no tan chusco que acontece en el mundo de las #redessociales con mucha chispa y humor al lado de Flavio Aguirre y Pao Luna.Sigue a Flavio en Instagram: https://www.instagram.com/flavinux/ Sigue a Pao en Instagram: https://www.instagram.com/mooncheriie/ #abejorromedia ◉ ¿Te gustó este video? suscríbete a nuestro canal en @AbejorroMedia◉ Más programas de La Chisma Web en: https://youtube.com/playlist?list=PLMMELBja7bgch142q-QeqS2MvUyRfytS-&si=UEZK7i8wO21Syy0p

ILLENIUM premieres two new songs, alongside music from Said The Sky, REAPER, Gryffin, NERO, Jauz & more!Don't forget to rate & review on all of your favorite podcast apps! Post your comments on twitter @ILLENIUM #PHOENIXRADIOTracklist: 1. PHOENIX RADIO OPENER 00:00 2. ILLENIUM & WYLDE - Ur Alive 00:53 3. Martin Garrix, Alesso & Shaun Farrugia - Inside Our Hearts 04:19 4. BONNIE X CLYDE - When The Silence Breaks 07:47 5. Jauz & BANSHEEJIMMY - Role Models 10:09 6. Gryffin, Lavern & AR/CO - Higher Power 12:18 7. Jason Ross, Trivecta, Last Heroes & Lilly Ahlberg - Escape 15:41 8. Said The Sky, Parson James - Heavenly 18:48 9. Seven Lions, Quackson & Grabbitz - Take Me To My Grave 21:51 10. yetep & if found ft. Casey Cook - Take Me Down 25:56 11. PAO & SPORTMODE - Loud 29:23 12. Evalution & Oddly Eazy - Again 31:27 13. ILLENIUM & Norma Jean Martine - Refuge 35:20 14. Armin van Buuren & JOA - Heavy 38:38 15. GRiZ ft. Flowdan - Coast 2 Coast 42:19 16. Jaenga ft. Grafezzy - Nap Nap 45:12 17. Ricky West - ISLAND OF DOOM 47:23 18. T & Sugah x Justin Hawkes - Bebe 48:52 19. Merage & Egzod - Carousel 51:29 20. NERO - Destruction 54:14 21. REAPER, AC13 & Kate McGill - LIMIT 56:53

Grandpa Bill Guide-00-99 PAO-Creating a full 00-99 PAO (Person, Action, Object) system is a powerful step in mastering the Major System. You're building a mental dictionary of two-digit numbers, which will allow you to memorize long strings of numbers with incredible speed.Here is a guide to help you formulate your 00-99 PAO system, using a mix of the principles we've discussed and new examples. We'll follow Dr. Metivier's recommendation of using index cards to make this a tangible and effective exercise.sharing an exclusive look into my Day 6 Major System Bootcamp experience with Dr. Anthony Metivier. In this video, I'll walk you through how to build a full 00-99 PAO (Person, Action, Object) system using visual, hands-on techniques. We'll use index cards and imaginative scenes to turn boring numbers into unforgettable stories. This isn't just about memorizing; it's about building a mental tool that will serve you for life. Click the link in the description for a more in-depth discussion on my podcast!"#MemoryPalace, #MajorSystem, #GrandpaBill, #YouTubeCreator ,#MindHacks #MemoryTraining, #BrainPower, #PAOSystem, #MemoryChallenge, #HowToMemorize,#Learning,#Education,#DrAnthonyMetivier#MagneticMemoryMethod, #MemoryPalace ,#MajorSystem ,#GrandpaBill, #BHSalesKennelKelpHolisticHealingHour #BHSales, #KennelKelp, #BrainTraining, #LearningToLearn, #MindfulLiving, #MemoryTechniques, #DrAnthonyMetivier, #Podcast, #SelfImprovement,

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.

Raheem Sealey is the corporate chef of Kyu Restaurant, which has locations in Las Vegas, Miami, and New York City. Sealey is based in Miami, where he moved from the U.S. Virgin Island of St. Croix in 2009. He attended culinary school at Le Cordon Bleu College of Culinary Arts and worked in a variety of restaurants, including Caribbean concept Sugarcane and Zuma, which offers modern Japanese food in a stylish setting, as well as Pao by Paul Qui, which, similar in a way to Kyu, also offers Asian-inspired cuisine from a wood-fired grill. He eventually landed at Kyu in 2016 as a sous chef, and has been there ever since. There, Sealey offers items like smoked brisket rubbed with a shichimi pepper-based spice mix and served as a lettuce wrap, yakiniku baby back ribs, and whole roasted cauliflower in green chile vinaigrette.Sealey discussed his menu development process and shared that the restaurants will soon have a crispy duck salad and a grilled pork chop with sweet chile sauce and smoked eggplant relish. He also shared a trick for catering to customers who don't like cilantro.

Entérate de todo lo chusco y no tan chusco que acontece en el mundo de las #redessociales con mucha chispa y humor al lado de Flavio Aguirre y Pao Luna.Sigue a Flavio en Instagram: https://www.instagram.com/flavinux/ Sigue a Pao en Instagram: https://www.instagram.com/mooncheriie/ #abejorromedia ◉ ¿Te gustó este video? suscríbete a nuestro canal en @AbejorroMedia◉ Más programas de La Chisma Web en: https://youtube.com/playlist?list=PLMMELBja7bgch142q-QeqS2MvUyRfytS-&si=UEZK7i8wO21Syy0p

Welcome to Art is Awesome, the show where we talk with an artist or art worker with a connection to the San Francisco Bay Area. In this week's Episode, Emily features a discussion with artist Pao Houa Her. Pao's exhibit, 'The Imaginative Landscape,' showcases her exploration of the Hmong community's history and culture through photography and art. The artist details her inspiration from family stories, her travels back to Laos, and her work's focus on themes like home, community, and deception. They also discuss Pao's background, including her education and achievements, and her desire to tell visual stories that resonate with the Hmong community. About Artist Pao Houa Her:Pao Houa Her was born somewhere in the northern jungles of Laos. She fled Laos with her family when she was a baby, crossed the Mekong on her mother's back, was fed opium to keep from crying, lived in the refugee camps in Thailand and landed in America on a silver metal bird in the mid 1980s. She is a visual artist in Minnesota who works within multiple genres of photography. Her received her BFA from the Minneapolis College of Art and Design and her MFA from Yale University. Visit Pao's Website:  PaoHHer.comFollow Pao on Instagram:  @PaoHouaHerFor more about Pao's Exhibit: "The Imaginitive Landscape" - San Jose Museum of Art  and John Michael Kohler Arts Center--About Podcast Host Emily Wilson:Emily a writer in San Francisco, with work in outlets including Hyperallergic, Artforum, 48 Hills, the Daily Beast, California Magazine, Latino USA, and Women's Media Center. She often writes about the arts. For years, she taught adults getting their high school diplomas at City College of San Francisco.Follow Emily on Instagram: @PureEWilFollow Art Is Awesome on Instagram: @ArtIsAwesome_Podcast--CREDITS:Art Is Awesome is Hosted, Created & Executive Produced by Emily Wilson. Theme Music "Loopster" Courtesy of Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 4.0 LicenseThe Podcast is Co-Produced, Developed & Edited by Charlene Goto of @GoToProductions. For more info, visit Go-ToProductions.com

Entérate de todo lo chusco y no tan chusco que acontece en el mundo de las #redessociales con mucha chispa y humor al lado de Flavio Aguirre y Pao Luna.Sigue a Flavio en Instagram: https://www.instagram.com/flavinux/ Sigue a Pao en Instagram: https://www.instagram.com/mooncheriie/ #abejorromedia ◉ ¿Te gustó este video? suscríbete a nuestro canal en @AbejorroMedia◉ Más programas de La Chisma Web en: https://youtube.com/playlist?list=PLMMELBja7bgch142q-QeqS2MvUyRfytS-&si=UEZK7i8wO21Syy0p

Grandpa Bill: Welcome back, memory masters and curious minds, to The BH Sales Kennel Kelp Holistic Healing Hour! I'm your host, Grandpa Bill, and you're listening to the second installment of our Major System Bootcamp Review. Yesterday, we took a whirlwind tour through my memory palace, exploring stations 11-20 and some of the wild, wonderful, and wonderfully weird PAO images that are helping me master the art of recall, all thanks to the inspiration of Dr. Anthony Metivier's Magnetic Memory Method.Now, if you tuned in yesterday, you might have heard me stumbling over a few concepts, or maybe felt like I was explaining things a little too abstractly. Well, consider this "Part Two" my official on-air correction and clarification session! Today, we're not just talking about memory techniques; we're going to demonstrate them.Because sometimes, talking about a "PAO system" or a "Major System" can feel a bit like discussing theoretical physics. But when you hold up an actual example, it clicks! And that's exactly what I'm doing right here, right now. For those of you listening, imagine I'm holding up a simple 3x5 index card. On this card, I've got my Major PAO system laid out for the numbers 0 through 9.Let's start with the basics, and this is where I want to correct any confusion from yesterday. The Major System works by assigning a consonant sound to each digit. It's a phonetic alphabet for numbers!0: S or Z sound (think "zero" or "sun")1: T or D sound (think "tie" or "dog")2: N sound (think "Noah" or "gnome")3: M sound (think "Ma" or "Moe")4: R sound (think "roar" or "row")5: L sound (think "lip" or "lawn")6: J, Ch, Sh, G (soft) sound (think "jaw" or "church" or "shoe")7: K, C (hard), G (hard) sound (think "key" or "cow" or "gum")8: F or V sound (think "fife" or "van")9: P or B sound (think "pie" or "bee")Grandpa Bill: So, looking at my index card, for each number, I've assigned a Person, an Action, and an Object – that's the PAO! This isn't just about memorizing a sound; it's about creating a living, breathing character that embodies that sound. And this is crucial for the Magnetic Memory Method because it allows us to combine these elements to form incredibly vivid, unique, and therefore unforgettable scenes.Let's walk through a few from my personal system, right off this index card:For the number 0 (S/Z sound): My Person is Sonic (the hedgehog, of course!), my Action is Sprinting, and my Object is a Soccer ball. So, Sonic sprinting with a soccer ball. Simple, right? But incredibly effective.For the number 1 (T/D sound): My Person is Thor, my Action is Throwing, and his Object is his Hammer (Mjolnir). Imagine Thor throwing his hammer – boom! Instant memory trigger.For the number 2 (N sound): My Person is Neo (from The Matrix), his Action is Nudging, and his Object is a Net. Neo nudging a net. A bit quirky, a bit unexpected, and that's exactly what makes it stick!For the number 3 (M sound): My Person is Marge Simpson, her Action is Miming, and her Object is a Microphone. Marge Simpson miming with a microphone. Grandpa Bill Asks :If you could create a completely absurd, unforgettable memory scene for a number in your life, what would it look like? Now that you've seen my PAO examples, how would you construct it using a person, an action, and an object?What's one thing you wish you could remember more easily, and how would mastering a memory palace, with a system like the Major PAO, change your life? Think about how these vivid scenes could help you with names, dates, facts, or even your shopping list!What's the strangest image you could imagine that would help you remember something forever? Share your weirdest ideas with me!#MagneticMemoryMethod,#MemoryPalace,#BrainTraining,#GrandpaBill,#BHSalesKennel KelpHolisticHealingHourPodcast,#HolisticHealing,#AnthonyMetivier,#MindIsMagnetic,#PAOSystem,#MajorSystem,#MemoryTechniques,#LearningHowToLearn,#CognitiveEnhancement,#MemoryMastery,#MnemonicDevices,

What man who desires to be a hero would let that happen? Us, obviously. We're bleeding out of the neck, dealing with Not My First Mind Control, tempting in the desert, saying Alex and Luna over and over, screaming into Dragon Master gear (in anime), wearing an invisible sprite hat, indulging in dragon controller irony, supposing dragons are real, consuming squid guts pasta, realizing Laike has a back-up Boy of Destiny, fantasy-producing a dozen kids, acquiring the master sword somehow, passing it on chief-to-chief, and figuring out the terrible secret of Gum Chris. Events beyond your understanding have been set into motion. 00:00:00 Soccer Stream Promo 00:01:22 Intro 00:03:11 Rooftop Showdown 00:18:16 Rooftop Showdown Aftermath 00:25:11 Return to Pao 00:40:02 Tempest's House 00:46:25 Departing Pao 00:53:31 Real Net 00:59:15 Outro Patreon: patreon.com/retroam Bluesky: @retrogradeamnesia.bsky.social YouTube: www.youtube.com/@RetrogradeAmnesia E-Mail: podcast@retrogradeamnesia.com Website: www.retrogradeamnesia.com  

MK-Major System Bootcamp Review Listen to Grandpa Bill's journey on the BH Sales Kennel Kelp Holistic Healing Hour Upcoming Guest: Dr. Anthony Metivier – August 12thBH Sales Kennel Kelp Holistic Healing Hour Podcast Description (7/28/26)Join Grandpa Bill on today's episode of The BH Sales Kennel Kelp Holistic Healing Hour as he takes you inside his bucket-list journey into memory mastery, inspired by Dr. Anthony Metivier's Magnetic Memory Method.Walk through Grandpa Bill's memory palace stations 11–20, where absurd, vivid, and unforgettable PAO images transform numbers into living, breathing scenes. From Deadpool zapping a giant deadbolt lock to Mrs. Potts jazzing with a sentient tuba, this episode shows how anyone can train their brain for incredible recall, even in retirement.Get ready for laughs, inspiration, and practical insights as Grandpa Bill prepares to welcome Dr. Metivier back to the podcast on August 12th for an exclusive deep dive into the art of memory. Grandpa Bill Asks (for on-air mention and RIGHT HERE RIGHT NOW :If you could create a completely absurd, unforgettable memory scene for a number in your life, what would it look like?What's one thing you wish you could remember more easily, and how would mastering a memory palace change your life? Grandpa Bill Asks: Deadpool, Donald Duck, and Mrs. Potts walk into a memory palace…Sounds like a joke, right? Nope—that's Grandpa Bill's brain training in action!  In today's episode of BH Sales Kennel Kelp Holistic Healing Hour, Grandpa Bill shares his wild, magnetic journey through memory palace stations 11–20—turning numbers into vivid, living stories. Special guest Dr. Anthony Metivier returns August 12th to teach YOU how to do the same. Grandpa Bill Asks:: What's the strangest image you could imagine that would help you remember something forever?#MagneticMemoryMethod, #MemoryPalace, #BrainTraining, #GrandpaBill, #BHSalesHolisticHealingHourPodcast, #HolisticHealing, #Anthony Metivier, #MindIsMagnetic, #PAOSystem,and thanks!!https://www.buzzsprout.com/2222759/episodes/17576051

Entérate de todo lo chusco y no tan chusco que acontece en el mundo de las #redessociales con mucha chispa y humor al lado de Flavio Aguirre y Pao Luna.Sigue a Flavio en Instagram: https://www.instagram.com/flavinux/ Sigue a Pao en Instagram: https://www.instagram.com/mooncheriie/ #abejorromedia ◉ ¿Te gustó este video? suscríbete a nuestro canal en @AbejorroMedia◉ Más programas de La Chisma Web en: https://youtube.com/playlist?list=PLMMELBja7bgch142q-QeqS2MvUyRfytS-&si=UEZK7i8wO21Syy0p

Tomas Purlys, Karolis Tiškevičius ir Jonas Miklovas sugrįžo aptarti ryškiausias krepšinio aktualijas. Nuo įspūdingo „Žalgirio” ir jo dalininkų pirkinių iki nutrūkusių Valančiūno ir „Panathinaikos” vestuvių. Tinklalaidės partneriai: –Nord VPN. Apsilankykite https://nordvpn.com/basketnews ir dvejų metų planui gaukite keturis papildomus mėnesius. Jei nepatiks - per 30 dienų galite atgauti pinigus. – Visą liepos mėnesį visi SPORT linijos maisto papildai 2 už 1 kainą. Apsilankyk ir išsirink: https://www.biofarmacija.eu/sport-linija – Nealkoholinis alus „Gubernija”, daugiau informacijos – https://gubernija.lt/ – Komandinis „Vienas prieš vieną“ protmūšis – jau liepos 30 d. BasketNews vasaros namai Bernardinų kieme. Suburk komandą ir išbandyk savo jėgas! Registracija ir renginio informacija: https://fb.me/e/6zoEoING5 Temos: Grįžtam - prisikaupė reikalų (0:00); Kaip „Žalgirio” dalininkai Vilniaus turtą perka (2:53) Tubelio atsiprašymas ir potencialas „Žalgiryje” (15:55); „Ryto” laimėjimai – išsaugotas Radzevičius ir Gudaitis (24:43); Solidūs „Ryto” papildymai trenerių štabe (27:10); Stambūs pokyčiai „Žalgirio” trenerių štabe (29:10); Gudrus Eurolygos tvarkaraštis, vasaros turgus (40:41); Kiekvieną poziciją sustiprinęs „Žalgiris” (45:04); Rinktinės tvarkaraštis ir „Lietkabelio” kova su „Lions” (48:38); Padidėjęs Buzelis ir U20 rinktinės sėkmė (50:45); Basketnews vasaros namai (59:50); Ar sąžiningas „Gargždų” sugrįžimas į LKL? (1:01:00); Neįvykęs JV ir PAO vestuves nutraukęs „Nuggets” (1:05:53).

Graveyard duck, give me the bag. Inside of this bag you can find us feeling the magic, repeatedly getting lost in the forest, spriting a tree differently, receiving PSP-exclusive Nash backstory, dreaming bloody murder, parting bushes like the red sea, debating the existence of god with children, learning of the nomadic lifestyle, spreading disease, stacking up powerful rugs, violating gift customs, passing out, deleting a joke about Kyle's massive penis, worshipping goat satan, and spreading black power to every corner of the world. Rest well, my ignorant knight. 00:00:00 Chili Powder Fun Dip 00:02:13 Intro 00:03:32 Illusion Forest 00:08:56 Illusion Forest - Night 00:12:53 Illusion Forest - Morning 00:17:49 Pao 00:26:52 Pao Buildings 00:33:15 Tempest 00:40:56 Pao Post Plague 00:44:50 Black Dragon Cave 00:54:53 Real Net 00:57:38 Outro Patreon: patreon.com/retroam Bluesky: @retrogradeamnesia.bsky.social YouTube: www.youtube.com/@RetrogradeAmnesia E-Mail: podcast@retrogradeamnesia.com Website: www.retrogradeamnesia.com  

A la hora de repartir tareas del hogar y profesiones no debería  importar si eres hombre o mujer... Sin embargo, hay ciertas cosas que quedan mejor si las hace alguno de los dos...Escucha la historia que le pasó a Pao cuando se enteró que la supuesta señora de la limpieza era un hombre bastante guapetón y la hizo quedar en shock por lo que vio. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

Hospital stories, wand sizes, and mo' Soddy-Daisy stories all here on TAP. Get after it on Part 2 with Jake n' Pao. TAP in at Spotify, trialandaaron.com, apple podcasts, and youtube. . . . #thetap #trialandaaronpodcast #hospitals #tap #stories #independentpodcast #soddydaisy

Entérate de todo lo chusco y no tan chusco que acontece en el mundo de las #redessociales con mucha chispa y humor al lado de Flavio Aguirre y Pao Luna.Sigue a Flavio en Instagram: https://www.instagram.com/flavinux/ Sigue a Pao en Instagram: https://www.instagram.com/mooncheriie/ #abejorromedia ◉ ¿Te gustó este video? suscríbete a nuestro canal en @AbejorroMedia◉ Más programas de La Chisma Web en: https://youtube.com/playlist?list=PLMMELBja7bgch142q-QeqS2MvUyRfytS-&si=UEZK7i8wO21Syy0p

Send us a textBuckle up, buttercups—Jared's back in the Ones Ready team room, dishing out yesterday's DoD drama because the PAO couldn't update today's headlines. Hegeth's memo: stop being bureaucratic wimps, buy American drones fast—excessive caution is the enemy. Joint air drills with B-52s flexing on North Korea; AI saving lives in mass casualties; SOCOM slashing Skyraider buys in half, likely budget tight. Jared throws shade at AFSOC's PAO for dodging his interview ask, calls out China's South China Sea bullying flop, cheers Senate's A-10 rescue (thunder lives!). Wraps with cyber fails, Turkey's F-35 snub (beat it, nerds), and pushing for service members' right to repair gear without contractor scams. Tired of bland military news? This is your sarcastic, straight-talk wake-up from Ones Ready—no apologies.Key Takeaways:- Hegeth's drone memo: Stop being cowards and buy American expendables ASAP—excessive caution is the real enemy.

Entérate de todo lo chusco y no tan chusco que acontece en el mundo de las #redessociales con mucha chispa y humor al lado de Flavio Aguirre y Pao Luna.Sigue a Flavio en Instagram: https://www.instagram.com/flavinux/ Sigue a Pao en Instagram: https://www.instagram.com/mooncheriie/ #abejorromedia ◉ ¿Te gustó este video? suscríbete a nuestro canal en @AbejorroMedia◉ Más programas de La Chisma Web en: https://youtube.com/playlist?list=PLMMELBja7bgch142q-QeqS2MvUyRfytS-&si=UEZK7i8wO21Syy0p

They came from alllll the way younder in Soddy-Daisy just to hop on the gah' darn TAP! Jake and Pao, ladies and gentleman. From rock climbing to hospital work to sheer size of magic wand girth preferences, this tantalizing episode is sure to get you squeelin' like a piggy! Part 1 is available meow on trialandaaron.com, Apple Podcasts, YouTube, and Spotify. . . . #thetap #trialandaaronpodcast #tap #hospitals #healthcare #wedding #propose #podcastinterview #realworldexperience

Nick Fletcher sits down with Pablo Castaneda, Chief of International Surgery at Texas Children's Hospital in Houston and hip surgeon extraordinaire to talk about his transitions from Mexico City where he performed over 1000 surgeries for DDH, to NYU where he led a team as they grew a department within a new freestanding pediatric hospital in NYC, and back to Houston where he recently started a new venture helping grow the international footprint of TCH. Other highlights include discussions about early vs late reconstruction of developmentally dislocated hips, PAO's with or without arthroscopy, and how to manage complex deformity in older patients with Perthes. 

Dr. Harish Kinni, a triple-board-certified emergency medicine and critical care physician and assistant professor at the Mayo Clinic, provides an overview of the fundamentals of ventilator care for emergency department professionals. We will review key modes that we should know, the variables to set, how to adjust them for your patient's needs, and provide troubleshooting tips and tricks for when things suddenly go awry. This is sure to be one of the most helpful chapters of Always on EM, but don't let it take your breath away! CONTACTS X - @AlwaysOnEM; @VenkBellamkonda YouTube - @AlwaysOnEM; @VenkBellamkonda Instagram – @AlwaysOnEM; @Venk_like_vancomycin; @ASFinch Email - AlwaysOnEM@gmail.com REFERENCES & LINKS Swart P, Nijbroek SGLH, Paulus F, Neto AS, Schultz MJ. Sex Differences in Use of Low Tidal Volume Ventilation in COVID-19-Insights From the PRoVENT-COVID Study. Front Med (Lausanne). 2022 Jan 3;8:780005. doi: 10.3389/fmed.2021.780005. PMID: 35300177; PMCID: PMC8923734. McNicholas BA, Madotto F, Pham T, Rezoagli E, Masterson CH, Horie S, Bellani G, Brochard L, Laffey JG; LUNG SAFE Investigators and the ESICM Trials Group. Demographics, management and outcome of females and males with acute respiratory distress syndrome in the LUNG SAFE prospective cohort study. Eur Respir J. 2019 Oct 17;54(4):1900609. doi: 10.1183/13993003.00609-2019. PMID: 31346004. Swart P, Deliberato RO, Johnson AEW, Pollard TJ, Bulgarelli L, Pelosi P, de Abreu MG, Schultz MJ, Neto AS. Impact of sex on use of low tidal volume ventilation in invasively ventilated ICU patients-A mediation analysis using two observational cohorts. PLoS One. 2021 Jul 14;16(7):e0253933. doi: 10.1371/journal.pone.0253933. PMID: 34260619; PMCID: PMC8279424. Evans, Laura1; Rhodes, Andrew2; Alhazzani, Waleed3; Antonelli, Massimo4; Coopersmith, Craig M.5; French, Craig6; Machado, Flávia R.7; Mcintyre, Lauralyn8; Ostermann, Marlies9; Prescott, Hallie C.10; Schorr, Christa11; Simpson, Steven12; Wiersinga, W. Joost13; Alshamsi, Fayez14; Angus, Derek C.15; Arabi, Yaseen16; Azevedo, Luciano17; Beale, Richard18; Beilman, Gregory19; Belley-Cote, Emilie20; Burry, Lisa21; Cecconi, Maurizio22; Centofanti, John23; Coz Yataco, Angel24; De Waele, Jan25; Dellinger, R. Phillip26; Doi, Kent27; Du, Bin28; Estenssoro, Elisa29; Ferrer, Ricard30; Gomersall, Charles31; Hodgson, Carol32; Hylander Møller, Morten33; Iwashyna, Theodore34; Jacob, Shevin35; Kleinpell, Ruth36; Klompas, Michael37; Koh, Younsuck38; Kumar, Anand39; Kwizera, Arthur40; Lobo, Suzana41; Masur, Henry42; McGloughlin, Steven43; Mehta, Sangeeta44; Mehta, Yatin45; Mer, Mervyn46; Nunnally, Mark47; Oczkowski, Simon48; Osborn, Tiffany49; Papathanassoglou, Elizabeth50; Perner, Anders51; Puskarich, Michael52; Roberts, Jason53; Schweickert, William54; Seckel, Maureen55; Sevransky, Jonathan56; Sprung, Charles L.57; Welte, Tobias58; Zimmerman, Janice59; Levy, Mitchell60. Surviving Sepsis Campaign: International Guidelines for Management of Sepsis and Septic Shock 2021. Critical Care Medicine 49(11):p e1063-e1143, November 2021. | DOI: 10.1097/CCM.0000000000005337  Fan E, Del Sorbo L, Goligher EC, Hodgson CL, Munshi L, Walkey AJ, Adhikari NKJ, Amato MBP, Branson R, Brower RG, Ferguson ND, Gajic O, Gattinoni L, Hess D, Mancebo J, Meade MO, McAuley DF, Pesenti A, Ranieri VM, Rubenfeld GD, Rubin E, Seckel M, Slutsky AS, Talmor D, Thompson BT, Wunsch H, Uleryk E, Brozek J, Brochard LJ; American Thoracic Society, European Society of Intensive Care Medicine, and Society of Critical Care Medicine. An Official American Thoracic Society/European Society of Intensive Care Medicine/Society of Critical Care Medicine Clinical Practice Guideline: Mechanical Ventilation in Adult Patients with Acute Respiratory Distress Syndrome. Am J Respir Crit Care Med. 2017 May 1;195(9):1253-1263. doi: 10.1164/rccm.201703-0548ST. Erratum in: Am J Respir Crit Care Med. 2017 Jun 1;195(11):1540. doi: 10.1164/rccm.19511erratum. PMID: 28459336. Alhazzani W, Møller MH, Arabi YM, Loeb M, Gong MN, Fan E, Oczkowski S, Levy MM, Derde L, Dzierba A, Du B, Aboodi M, Wunsch H, Cecconi M, Koh Y, Chertow DS, Maitland K, Alshamsi F, Belley-Cote E, Greco M, Laundy M, Morgan JS, Kesecioglu J, McGeer A, Mermel L, Mammen MJ, Alexander PE, Arrington A, Centofanti JE, Citerio G, Baw B, Memish ZA, Hammond N, Hayden FG, Evans L, Rhodes A. Surviving Sepsis Campaign: Guidelines on the Management of Critically Ill Adults with Coronavirus Disease 2019 (COVID-19). Crit Care Med. 2020 Jun;48(6):e440-e469. doi: 10.1097/CCM.0000000000004363. PMID: 32224769; PMCID: PMC7176264. Wang W, Scharfstein D, Wang C, Daniels C, Needham D, Brower R, NHLBI ARDS Clinical Network. Estimating the Causal Effect of Low Tidal Volume Ventilation on Survival in Patients with Acute Lung Injury. J R Stat Soc Ser C Appl Stat. 2011. PMC: PMC3197806 Brower RG, Thompson BT, NIH/NHLBI/ARDSNetwork. Tidal volumes in acute respiratory distress syndrome--one size does not fit all. Crit Care Med. 2006. Hager DN, Krishman JA, Hayden D, Brower RG, ARDSNet NIH / NHLBI. Tidal Volume Reduction in Patients with acute Lung Injury When Plateau Pressures Are Not High. Am J Resp Crit Care Med. 2005. Rubenfeld GD, Cooper C, Carter G, Thompson BT, Hudson LD. Barriers to providing lung protective ventilation to patients with acute lung injury. Crit Care Med. 2004. Chatburn RL, El-Khatib M, Mireles-Cabodevila E. A taxonomy for mechanical ventilation: 10 fundamental maxims. Respir Care. 2014 Nov;59(11):1747-63. doi: 10.4187/respcare.03057. Epub 2014 Aug 12. PMID: 25118309. Guo L, Wang W, Zhao N, Guo L, Chi C, Hou W, Wu A, Tong H, Wang Y, Wang C, Li E. Mechanical ventilation strategies for intensive care unit patients without acute lung injury or acute respiratory distress syndrome: a systematic review and network meta-analysis. Crit Care. 2016 Jul 22;20(1):226. doi: 10.1186/s13054-016-1396-0. PMID: 27448995; PMCID: PMC4957383. Rice TW, Wheeler AP, Bernard GR, Hayden DL, Schoenfeld DA, Ware LB, NIH NHLBI ARDS Network. Comparison of the Sp02/FI02 Ratio and the PaO 2/FI02 in Patients with Acute Lung Injury or ARDS. Chest. 2007. Zhang G, Burla MJ, Caesar BB, Falank CR, Kyros P, Zucco VC, Strumilowska A, Cullinane DC, Sheppard FR. Emergency Department SpO2/FiO2 Ratios Correlate with Mechanical Ventilation and Intensive Care Unit Requirements in COVID-19 Patients. West J Emerg Med. 2024 May;25(3):325-331. doi: 10.5811/westjem.17975. PMID: 38801037; PMCID: PMC11112664.   WANT TO WORK AT MAYO? EM Physicians: https://jobs.mayoclinic.org/emergencymedicine EM NP PAs: https://jobs.mayoclinic.org/em-nppa-jobs   Nursing/Techs/PAC: https://jobs.mayoclinic.org/Nursing-Emergency-Medicine EMTs/Paramedics: https://jobs.mayoclinic.org/ambulanceservice All groups above combined into one link: https://jobs.mayoclinic.org/EM-Jobs

Imagina terminar una relación larga en donde esa persona conoce todos tus secretos, gustos y disgustos... ¿Sigues hablando con ella? ¿Quieres tener encuentros para recordar el pasado? ¿O quieres darte una noche de pasión para despedir con broche de oro esa relación?Escucha las historias más locas de Pao y sus ex novios y cómo uno de ellos fue capaz de caerle de sorpresa a Los Ángeles para visitarla. O las exigencias de El Feo para sus ex parejas... y ni hablar de cómo se la lleva el Pelón con su ex esposa. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

Western militaries won't be able to do C2 in urban warfare scenarios well enough to prevail. So says Professor John Spencer, author, researcher, commentator and veteran of numerous campaigns. Recent lessons from urban fights demand that HQ staffs refocus on things they can control and need to influence (the Info Ops battle, allocation of scarce resources like engineers, as well as critical CIMIC, legal, PAO issues), whilst combat leaders on the ground will need to understand – and exploit – legacy equipment and tools that find utility in complex urban battles; think sound powered telephones, or procedural and paper Fire Support Co-ordination Measures (FSCMs). John's advice is to train hard, understand the terrain, and what you – and your enemy – is capable of in this unique environment.

Grandpa Bill's Grunts & Groans,Grandpa Bill: You see, when you're starting from scratch, especially without knowing how to read traditional music notation, the sheer amount of information can be overwhelming. Chords, scales, string names, fret numbers—it's a lot! So, I immediately thought of my mnemonics, my trusty PAO, and of course, our beloved Memory Palaces.I started with a simple, tangible object: a baseball bat. Yes, a baseball bat! I used it to represent the neck of a guitar. Then, I grabbed some Post-it Notes and cut them into strips, making 15 "frets" along the bat. For the strings, I used more Post-it Notes, labeling them with a classic mnemonic: E-very G-ood B-oy D-oes F-ine (or F-udge, if you prefer a sweeter ending!). This physical representation, even just with a bat, immediately made the abstract concept of a guitar more concrete.Building Your Guitar Memory PalaceGrandpa Bill: Now, the real magic happens when we bring in the Memory Palace. For those new to the concept, a Memory Palace is simply a familiar location—your home, your garden, a favorite walking path—where you systematically place information you want to remember.Here's how I'm expanding on my "baseball bat guitar" idea to create a robust Memory Palace for learning rock guitarists and their signature instruments, integrating PAO (Person, Action, Object) associations.First, identify your Memory Palace. For me, it's my living room. Each "fret" on my imaginary guitar, from the open strings to the 15th fret, becomes a station in my Memory Palace.Let's take the open strings as our first station. This is where we'll place our legendary guitarists.E (low E string): I'm picturing Eric Clapton (Person) majestically strumming (Action) his iconic Gibson ES-335 (Object). I can see him sitting right there on my favorite armchair, filling the room with the bluesy sound of "Layla."A string: For the A string, I see the legendary Angus Young (Person) from AC/DC, wildly duck-walking (Action) across my rug with his Gibson SG (Object), plugged into an imaginary Marshall stack in the corner. You can almost feel the energy!D string: Here comes David Gilmour (Person) of Pink Floyd, calmly bending a note (Action) on his Fender Stratocaster (Object) near the fireplace, creating those ethereal, soaring sounds.G string: I envision Jimmy Page (Person) from Led Zeppelin, with his double-necked Gibson EDS-1275 (Object), dramatically playing a bow (Action) across the strings in the center of the room.B string: For the B string, I'm placing B.B. King (Person) gently cradling (Action) his beloved Lucille (Object), his black Gibson ES-335, on the coffee table, letting out a soulful vibrato.E (high E string): And finally, for the high E, I'm seeing Eddie Van Halen (Person) exuberantly tapping (Action) on his custom-designed Frankenstrat (Object) near the window, a whirlwind of sound.https://www.buzzsprout.com/2222759/episodes/17324485

¿Qué es lo peor que podría pasarte en un viaje? No sabrás si reír o llorar escuchando las historias de viaje de Pao, el feo y el pelón. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

Hay una larga lista de alimentos que le hacen muy bien a nuestro cuerpo, pero de eso no se trata este episodio. Hoy hablaremos de esa comida bien dañina para nuestro cuerpo y que no deberíamos comer jamás, pero que es tan rica que es imposible contenerse. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

Salir con mujeres mayores es un tema de jóvenes, sin embargo, a medida que crecen y se van poniendo viejos los hombres, siguen buscando en las mayorcitas, eso que no tienen las de su propia edad.Escucha en qué consiste la necesidad de los hombres por buscar mujeres mayores, incluso cuando ya están bien vejetes. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

A mucha gente le gusta la cerveza y no lo ve como un gran vicio, sin embargo, hicieron un estudio que muestra la cantidad de cervezas que te tomas en la vida y que podría ponerla en peligro. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

Tener amante no debería representar un peligro para nadie. Sin embargo, si dices mentiras en tu casa y a tu amante ¡Agárrate! porque te vas a meter en un problema gigante.En este episodio te contaremos historias de gente que se enamoró de alguien casado sin saberlo y cuando lo descubrió se armó la de Troya. Mantente al día con los últimos de 'El Bueno, la Mala y el Feo'. ¡Suscríbete para no perderte ningún episodio!Ayúdanos a crecer dejándonos un review ¡Tu opinión es muy importante para nosotros!¿Conoces a alguien que amaría este episodio? ¡Compárteselo por WhatsApp, por texto, por Facebook, y ayúdanos a correr la voz!Escúchanos en Uforia App, Apple Podcasts, Spotify, y el canal de YouTube de Uforia Podcasts, o donde sea que escuchas tus podcasts.'El Bueno, la Mala y el Feo' es un podcast de Uforia Podcasts, la plataforma de audio de TelevisaUnivision.

Send us a textJared is speedrunning this Daily Drop like it's the last brief before weekend libo. But don't worry—this episode still slaps. From Air Force leadership dodging infrastructure bills, to a shaving waiver flowchart that sounds like a side quest from Fallout, it's everything you didn't know you needed to rage-laugh through.In this episode: ☢️ Nuclear microreactors are coming to Alaska (yes, seriously) 

Send us a textToday's Daily Drop is brought to you by: chaos. Jared's on one, the Public Affairs Office is finally back in the saddle, and we're neck-deep in Pentagon leaks, Guard drama, Space Force growing pains, and morale breakdowns at the Air Force Academy.In this episode: 

Send us a textPublic Affairs ghosted us, so Jared took matters into his own hands and scraped the internet like a clearance-free, caffeine-fueled analyst. What did he find? Chaos. Leaks. SEAC rumors. Trump-era leftovers. A Space Force doctrine that might spark Star Wars 2.0. And yes… someone might've nuked the SEAC job. Or maybe not. Nobody knows.Also: