Podcasts about Peabody

Link to video version of this episode: https://youtu.be/QWLnKjrpcuAJoin me for a fascinating conversation with documentary filmmaker Paula Eiselt, the Emmy-nominated, Peabody- and DuPont-Columbia award-winning director behind 93 Queen, Aftershock, and Under God.In this interview, we dive into her groundbreaking film 93 Queen, which tells the story of Hasidic women in Boro Park who founded their own all-female EMS service. In a community where Hatzalah, the all-male emergency response team, is seen as the crown jewel, this move sparked intense debate and resistance. Paula's film goes far beyond the surface narrative of women breaking barriers—it offers an intimate, nuanced portrait of Hasidic women's lives, struggles, and determination.We also talk about Paula's creative journey, her upcoming film We Met at Grossinger's (premiering in late 2025), and what it means to tell stories that sit at the intersection of tradition, change, and human complexity.

How do we find laughter when everything feels too heavy? What role does humor play when we're facing unimaginable challenges? Emmy, Peabody, and Grammy-winning comedy writer Rob Kutner offers surprising wisdom on these questions through the lens of Jewish history and his own creative journey."I can't solve those problems, nor should I try to, but at least I can give people's brains a break so that they'll have the strength to come back to the problems and solve them or be engaged in them," Kutner reflects. This perspective frames comedy not as escape but as essential mental restoration—something the Jewish people have relied on throughout their 5,000-year history.Kutner's book "The Jews: 5,000 Years and Counting" blends sharp wit with deep historical research, creating an accessible entry point to Jewish history that honors both its complexity and its resilience. We explore how his own Jewish identity was paradoxically strengthened by attending a Christian school in Atlanta, which prompted him to ask fundamental questions about who he was and what he believed.Our conversation takes a profound turn when discussing the current moment of heightened antisemitism and global conflict. Writing during and after October 7th, 2023, Kutner experienced a creative paralysis that forced him to reconsider his approach to Jewish history. What emerged was a deeper appreciation for the Jewish tradition of holding multiple truths simultaneously—acknowledging both suffering and resilience, recognizing both grief and joy.Perhaps most fascinating is Kutner's creative approach to biblical stories, reimagining characters like Abraham, Sarah, and Moses in modern contexts like group therapy sessions or personal diaries. These exercises in empathy allow readers to connect with ancient stories in fresh, meaningful ways while honoring the tradition's inherent complexity.Whether you're seeking perspective during difficult times or simply curious about how comedy can illuminate profound truths, this conversation offers both comfort and challenge—reminding us that sometimes, the most serious thing we can do is laugh.Learn more at https://www.robkutner.com/.

Episode Summary:This episode is a preview into the 2025 RPAC Impact Awards' keynote speaker Donna Brazile, and her anticipated content.  Donna is a renowned political strategist and commentator, New York Times bestselling author, and Emmy and Peabody award winning media contributor to ABC News, USA Today, The Hill, and theGrio. Full Description / Show Notes:Donna tells us about her origins in Louisiana, and her introduction to politics.Donna details her career and her “why”. Donna shares what advocacy means to her.Donna answers what accolade is most important to her.Is homeownership important to Donna?Her steady connection with her REALTOR.What does the American Dream mean to Donna?Donna shares what she plans to talk about at Ohio REALTORS 2025 Convention.Is Donna optimistic about the future of politics in the United States?The importance of bipartisanship and moving forward.What does Donna want to say to REALTORS before the Convention?

Mike Wendt and Andy Ferg breakdown the Philly Karen incident, NFL Beer prices, the TOP 10 of High School Movies, and other nonsense. We're the food show your deserve.Special THANKS to The Gary Girolamo Group, Ben Franklin Print Co., Twisted Fate Brewing, Anthony's Roast Beef in Tewksbury & Reading, Cabaret Lounge, Jamie's Roast Beef, Londi's in Peabody and C&S Pizza and Beef!Thanks to the very talented Mark DiChiara for the original F-Buddies theme music.

Mike Wendt and Andy Ferg discuss dieting, the North Shore Beefs Golf Tournament selling out instantly... Plus, college move in day, the Mount Rushmore of College Movies and other nonsense. We're the food show your deserve.Special THANKS to The Gary Girolamo Group, Ben Franklin Print Co., Twisted Fate Brewing, Anthony's Roast Beef in Tewksbury & Reading, Cabaret Lounge, Jamie's Roast Beef, Londi's in Peabody and C&S Pizza and Beef!Thanks to the very talented Mark DiChiara for the original F-Buddies theme music.

Show notes provided by Joe PelusoGathered from the four corners of the cosmos are assembled the world's four greatest podcasters! James! Chris! Richie! and Joe!, banded together to bring you the BIG Fourth Anniversary Episode! of The Secret Origins of Mint Condition!!"! (Cue the theme from The Super-Friends)   Dusting off Sherman's and Mr. Peabody's Way-Back Machine, the guys revisit the GREAT Batman v Superman debate from an era when Mint Condition had four walls. To say that this special episode dives deeply into the various eras of the two most iconic fictional characters in all of comics would be a gross understatement of epic proportions! Suffice it to say that this "return" shines new lights and perceptions on who exactly are Bruce Wayne and Clark Kent.   So much is discussed and disseminated in this episode, that itwould be a crime to reveal the contents and spoil your listeningenjoyment. And while the verbal repartee is measured and respectful, there are a few surprises contained herein that may shock and surprise.   And as we now enter year five, I know I speak for all the MintFaithful in publicly thanking James Louie for the creation of thiswonderful digital forum that has kept the spirit of Mint Condition Comics alive. Whoever thought that comic books and CBM's, Star Trek and Star Wars, Magic The Gathering and Pokemon, science fiction and fantasy--and yes--baseball and hockey could engender a universe worth of conversations that would ultimately spark into creation a loving family of friends who always dared to dream? Thanks, James.

  Writer/Producer Mike Scully talks about being new in a writer's room, Yakav Smirnoff, how he learned empathy from a non empathetic childhood, being a boss, taking over The Simpsons, how 5 daughters run his life, writing with his wife Julie, writing with his brother Brian, doing stand-up, Amy Pohler, Parks & Rec, how Jay ruined Bruce Sprinsteen being on The Simpsons, NRBQ, being a Masshole, getting fired, owing a lot to his mom, writing jokes for the Golden Globes, the WGA, and how Scully costs Jay millions when he unionized Fox Animation Domination. Bio: MIKE SCULLY BIO 2025Emmy,Peabody,and Writers' Guild of America Award winning writer/producer Mike Scully has worked in all genres of TV comedy: animation, single-cam, multi-cam, hidden-cam, award and live performance shows.He joined "The Simpsons" writing staff since 1993 and was promoted to showrunner in 1997 for Seasons 9 through 12 and co-wrote and co-produced "The Simpsons Movie,”released in 2007. In 1998, he organized writing staffs of all the Fox animated shows to win Writers Guild of America union coverage for the writers,which had been underpaid and without healthcare and pension contributions for the first nine seasons of the series. He was a consulting producer on the show until 2021 and continues to write occasional episodes.Scully also served as writer/producer on the Emmy-winning "Everybody Loves Raymond," as well as"Parks & Recreation,” starring Amy Poehler. (He also appeared on the show four times as a disgruntled citizen of Pawnee asking stupid questions at town meetings.) He was a writer/producer on the critically acclaimed “The Carmichael Show” starring comedian Jerrod Carmichael.He has written jokes for Poehler and Tina Fey when they hosted the Golden Globes and for their current liveshow,The Restless Leg Tour.He co-created (with wife Juie Thacker-Scully & Amy Poehler) the animated Fox/Hulu show"Duncanville”starring Poehler, Ty Burrell, and Rashida Jones,which ran three seasons. He also co-created some non-critically acclaimed and very quickly canceled shows such as "The Pitts”, “CompleteSavages", and an animated version of "Napoleon Dynamite.”In 2024, he and Julie produced the ABC pilot Shifting Gears starring Tim Allen and Kat Dennings.The Scullys parted ways with the show after it was ordered to series.  He has five daughters who provide a never-ending financial reason to keep working.

WBZ NewsRadio's Shari Small reports. 

On this episode, Jen and Frank chat with author Neil O'Brien! Neil's book, 'After Disney: Toil, Trouble, and the Transformation of America's Favorite Media Company' tells the untold succession struggle at Walt Disney Productions following the death of its founder. Neil O'Brien is an award-winning journalist and producer who has worked at NBC News for more than two decades. He has produced hundreds of hours of television over the course of his career and his work with NBC News Specials has been honored with four Emmy Awards, a Peabody, and an Edward R. Murrow Award. *** Dillo's Diz 55 Gerard St. #987. Huntington, NY 11743 Affiliate Links Music & Themes produced by Matt Harvey. Feedspot's Top 25 Siblings Podcasts You Must Follow AND Top 100 Disney Podcasts You Must Follow. ONE STOP SHOP ALL THE @DillosDiz LINKS! DIllo's Diz Resort Guests: Theme Park Rob, Jeffers, Skipper Bob, Nathaniel Hardy, Louis and Dr. Val of #FigmentsInTime, Lee Taylor, Maz, Troy with the Disney Assembled Podcast, Judy Van Cleef, Ryan Alexander, PixieDustPhD, Jason Romans, Holly Maddock, Lexi Andrea, Adam Elmers, DCLDuo, Disney Assembled Question or Comment? We LOVE interacting with listeners! FOLLOW Dillo's Diz on INSTAGRAM: https://www.instagram.com/dillosdiz/ FOLLOW Dillo's Diz on YOUTUBE: https://www.youtube.com/dillosdiz FOLLOW Dillo's Diz on TWITTER: https://twitter.com/dillosdiz

This week, we are joined by filmmaker Michael Mabbott, the co-director of the Peabody award-winning documentary ANY OTHER WAY: THE JACKIE SHANE STORY, about the pioneering black trans soul singer. We discuss how Jackie had disappeared for 40 years and the surprise of finding out she was still alive, how Michael gained the trust of Jackie and her family to make the documentary, how he incorporated rotoscoped lip-syncs into the film using two trans legends (Makayla Couture from RuPaul's Drag Race and actress Sandra Caldwell), Jackie's childhood and early years performing in Memphis, literally running away to join the circus & her time performing with Jimi Hendrix, how hard it was to whittle down her incredible life into a feature length documentary and what didn't make it into the film, the Memphis TV show Night Train and its legacy, why Jackie said no to performing for Dick Clark & Ed Sullivan, why she chose to leave the spotlight & what dragged her back in, and why Jackie's story is so important to tell now with the current state of our world.So as Jackie says, "live your life because ain't nobody sanctified and holy" on this week's Revolutions Per Movie. ANY OTHER WAY: THE JACKIE SHANE STORYhttps://www.instagram.com/thejackieshanestoryhttps://www.michaelmabbott.com/REVOLUTIONS PER MOVIE:Host Chris Slusarenko (Eyelids, Guided By Voices, owner of Clinton Street Video rental store) is joined by actors, musicians, comedians, writers & directors who each week pick out their favorite music documentary, musical, music-themed fiction film or music videos to discuss. Fun, weird, and insightful, Revolutions Per Movie is your deep dive into our life-long obsessions where music and film collide.The show is also a completely independent affair, so the best way to support it is through our Patreon at patreon.com/revolutionspermovie. By joining, you can get weekly bonus episodes, physical goods such as Flexidiscs, and other exclusive goods.Revolutions Per Movies releases new episodes every Thursday on any podcast app, and additional, exclusive bonus episodes every Sunday on our Patreon. If you like the show, please consider subscribing, rating, and reviewing it on your favorite podcast app. Thanks!SOCIALS:@revolutionspermovieBlueSky: @revpermovieTHEME by Eyelids 'My Caved In Mind'www.musicofeyelids.bandcamp.com ARTWORK by Jeff T. Owenshttps://linktr.ee/mymetalhand Hosted on Acast. See acast.com/privacy for more information.

The Peabody Memphis is more than a luxury hotel — it's a living piece of history. From its famous duck march to welcoming presidents and celebrities, this property continues to set the standard for Southern hospitality. In this episode, I talk with Doug Browne, President of The Peabody Memphis, about what it takes to run a century-old icon while keeping it fresh and profitable.

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In the debut episode of Miningweb.com's flagship show featuring inimitable Peter Major, the conversation covers topical developments of interest to investors. This week's menu kicks off with Anglo American's results and an aborted coal sale to Peabody and accelerates. Major spoke to BizNews editor Alec Hogg.

Dean's Chat hosts, Drs. Jeffrey Jensen and Johanna Richey, welcome Dr. Joseph Coppola to the podcast! Dr. Coppola is a yound practitioner in Massachusetts, practicing in Community Health Centers in Lynn and Peabody. A fantastic discussion on underserved communities, the medical challenges, the creative ways care can be delivered, and the compassion and empathy he has for his patients.   Joseph has been in education since 2012, teaching within the Boston Public Health Commission/Boston University School of Medicine.  He taught Anatomy, Physiology, and Biology to high school students.  His life long passion for teaching is evident.  A graduate of the New York College of Podiatric Medicine in 2020, Dr.  Coppola did his 3 year residency training in Podiatric Medicine and Surgery at the Metrowest Medical Center in Framingham, MA.   We had a chance to talk about our Dean's Chat sponsor, Bako Diagnostics, as Dr. Coppola participated in the Bako Diagnostics Mini-Fellowship in April 2023. We discussed the intensive Dermatopathology rotation that focuses on the principles of Podiatric Dermatology. He learned different biopsy techniques, utilization of instruments with exposure to specialized testing such as ENFD, immunohistochemistry, mass spectrometry, and real time PCR interpretations of complex cases from the lower extremity.   Enjoy!

Today, we're sharing an episode from our friends over at Scene On Radio, the Peabody-nominated documentary podcast that asks big questions about who we are and how we got this way. This is the premiere episode of its season seven series, “Capitalism,” which explores the rise of the world's dominant economic system — and examines why the concept is now being questioned in ways it hasn't been in decades.If you'd like to keep listening to Scene On Radio, visit sceneonradio.org.We'll be back in a few days with a new episode of Lever Time. Get ad-free episodes, bonus content and extended interviews by becoming a member at levernews.com/join.To leave a tip for The Lever, click here. It helps us do this kind of independent journalism

In this unflinching portrait, Roseanne sits down to exclusively to tell her life story. She recounts her unusual childhood of growing up Jewish in Salt Lake City, Utah, and how her rebellious nature started by eating a Spam sandwich. She explains that her ability to create jokes came from making her father laugh so he wouldn't punish her. She retells the harrowing events that led up to her taking the stage at a comedy club in Denver, where she was able to establish a local following with her "Funny Womanness" routine and a unique approach to humor.At the encouragement of touring comedians, Roseanne traveled to Los Angeles and instantly found success at The Comedy Store. In record time, Roseanne was invited to appear on The Tonight Show with Johnny Carson. The audience couldn't get enough of the "Domestic Goddess." Her whirlwind career gained momentum when singer Julio Iglesias invited her to be his opening act and comedic legend Rodney Dangerfield asked her to play his wife on his 1986 HBO special, and she then landed two HBO specials of her own. This success culminated in her groundbreaking sitcom, Roseanne. The series quickly replaced The Cosby Show at the top of the ratings. But the TV show provided many challenges for Roseanne, as she battled writers over the show content and her character. She describes what she had to do to make it her show and not a group of Ivy League graduate writers' warped perception of middle America.Roseanne recounts the disastrous night she sang "The Star-Spangled Banner" at a San Diego Padres game. This was her first encounter with "cancel culture," when President George H.W. Bush spoke out against her. Her show remained at the top until she decided to end it after nine seasons. She went on to host her own talk show. During one episode, she told guest Donald Trump that he needed to run for president, although she staged a presidential campaign first as the Green Party candidate in 2012. After Trump won in 2016, Roseanne found herself reviving her Roseanne sitcom to record-breaking ratings.The success didn't last long, due to a late-night tweet while on Ambien, which quickly derailed everything. Roseanne recounts the story of how her network swiftly removed her from her show. "Cancel Culture" had her blacklisted and she was shunned by everyone outside of Fox News and Dr. Oz.In Roseanne Barr Is America, Roseanne calls out her detractors and defends her reputation that so many have sought to destroy. Roseanne is defiant as she describes how those that came for her are also seeking to ruin America.Roseanne Barr Is America includes an exclusive interview with Roseanne Barr, exclusive home movies and photographs from her youth, clips of her appearances on The Tonight Show with Johnny Carson, behind the scenes footage from Roseanne, highlights from her Presidential campaign, and even video proof that she can sing "The Star-Spangled Banner" at a ballgame.Roseanne Barr. Provocateur, legend, domestic goddess, America's mom, Emmy and Peabody award winner, civil rights activist, sitcom creator/star, stand-up comic, writer, Rabbi, troll, and podcaster. She is the star of the new documentary from Joel Gilbert called ROSEANNE BARR IS AMERICA. For more information on the film, please visit www.roseanneisamerica.com Film Website:Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-unplugged-totally-uncut--994165/support.

In this unflinching portrait, Roseanne sits down to exclusively to tell her life story. She recounts her unusual childhood of growing up Jewish in Salt Lake City, Utah, and how her rebellious nature started by eating a Spam sandwich. She explains that her ability to create jokes came from making her father laugh so he wouldn't punish her. She retells the harrowing events that led up to her taking the stage at a comedy club in Denver, where she was able to establish a local following with her "Funny Womanness" routine and a unique approach to humor.At the encouragement of touring comedians, Roseanne traveled to Los Angeles and instantly found success at The Comedy Store. In record time, Roseanne was invited to appear on The Tonight Show with Johnny Carson. The audience couldn't get enough of the "Domestic Goddess." Her whirlwind career gained momentum when singer Julio Iglesias invited her to be his opening act and comedic legend Rodney Dangerfield asked her to play his wife on his 1986 HBO special, and she then landed two HBO specials of her own. This success culminated in her groundbreaking sitcom, Roseanne. The series quickly replaced The Cosby Show at the top of the ratings. But the TV show provided many challenges for Roseanne, as she battled writers over the show content and her character. She describes what she had to do to make it her show and not a group of Ivy League graduate writers' warped perception of middle America.Roseanne recounts the disastrous night she sang "The Star-Spangled Banner" at a San Diego Padres game. This was her first encounter with "cancel culture," when President George H.W. Bush spoke out against her. Her show remained at the top until she decided to end it after nine seasons. She went on to host her own talk show. During one episode, she told guest Donald Trump that he needed to run for president, although she staged a presidential campaign first as the Green Party candidate in 2012. After Trump won in 2016, Roseanne found herself reviving her Roseanne sitcom to record-breaking ratings.The success didn't last long, due to a late-night tweet while on Ambien, which quickly derailed everything. Roseanne recounts the story of how her network swiftly removed her from her show. "Cancel Culture" had her blacklisted and she was shunned by everyone outside of Fox News and Dr. Oz.In Roseanne Barr Is America, Roseanne calls out her detractors and defends her reputation that so many have sought to destroy. Roseanne is defiant as she describes how those that came for her are also seeking to ruin America.Roseanne Barr Is America includes an exclusive interview with Roseanne Barr, exclusive home movies and photographs from her youth, clips of her appearances on The Tonight Show with Johnny Carson, behind the scenes footage from Roseanne, highlights from her Presidential campaign, and even video proof that she can sing "The Star-Spangled Banner" at a ballgame.Roseanne Barr. Provocateur, legend, domestic goddess, America's mom, Emmy and Peabody award winner, civil rights activist, sitcom creator/star, stand-up comic, writer, Rabbi, troll, and podcaster. She is the star of the new documentary from Joel Gilbert called ROSEANNE BARR IS AMERICA. For more information on the film, please visit www.roseanneisamerica.com Film Website:Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-like-it-s-live--4113802/support.

There's no place quite like “P-Town,” the remarkable world of wonder created by Patrice Jetter, the star of Peabody award-winning director Ted Passon's (“Philly D.A.”) enchanting and heavy hitting documentary “Patrice: The Movie.” Over the last 20 years, Patrice's scale model town has become a source of endless fantasy and fun, but also an escape from the “real” world, which, all too often, has put up obstacles for people with disabilities like Patrice and her romantic partner Garry.   Ted joins Ken on “Top Docs” to discuss how he came to collaborate with his friend Patrice on this remarkable cinematic journey. The film weaves present tense moments with Patrice, Garry and their friends with scripted scenes from Patrice's life featuring adult Patrice as the main actor and a cast of children playing the other roles. It is a thoroughly original approach that recreates the traumas from Patrice's past while also showing how she has managed to endure and overcome. When the couple and their friends take on the long-standing law that has enshrined a deeply unfair marriage penalty for people who receive disability benefits, this becomes a challenge on a much bigger scale.   “Patrice: The Movie” is available for streaming on Hulu. The film is nominated for the Primetime Emmy for Exceptional Merit in Documentary Filmmaking.   Follow: @tedpasson on Instagram @topdocspod on Instagram and X    “Top Docs” is now on YouTube!   Hidden Gem: “Hummingbirds”   The Presenting Sponsor of "Top Docs" is Netflix.

Felipe talks about his new book, coming to the USA under an EXTRAORDINARY ARTIST visa, writing for Colbert, growing up in Columbia, the beauty of curious Americans, the danger of being too comfortable, and losing emmy awards to his wife.Bio: Felipe Torres Medina is a Peabody and Writers Guild of America Award–winning writer from Bogotá, Colombia. His writing for The Late Show with Stephen Colbert has earned him five Emmy nominations. His humor has appeared in The New Yorker, McSweeney's, and others. He lives in New York City with his wife and is totally chill when you misspell his birth country's name. (He is not.)

More than 25 years after his tragic death, John F. Kennedy Jr. remains one of the most captivating figures in American public life. He was handsome, charming, and born into political royalty — and when he died in a plane crash in 1999, he was fighting to save George, his glossy political magazine, and weighing a run for New York governor. Ryan Murphy is producing American Love Story, a new series about John and his wife Carolyn Bessette-Kennedy; some QAnon conspiracy theorists believe JFK Jr. is still alive; and CNN has just released the first episode of a three-part documentary series called American Prince: JFK. Jr.  So why can't we look away? Why are John and Carolyn still objects of fascination, speculation, and even conspiracy? What does our continued obsession say about us — and about American political culture? Kara talks to Gary Ginsberg and Carole Radziwill, two close friends of John and Carolyn who are featured in American Prince. series. They both bring a lifetime of experience working in media, and reflect on the lives behind the legend, the media scrutiny that shaped their legacy, and how myth and reality collided in the story of John and Carolyn. Ginsberg met John at Brown University, and he was the senior editor and legal counsel at George magazine. Ginsberg went on to become an assistant counsel to President Clinton and a senior executive at News Corp and Time Warner. He understands the inner workings of media and politics as well as anyone. He was also a consulting producer on American Prince and the author of First Friends: The Powerful, Unsung (And Unelected) People Who Shaped Our Presidents. Radziwill is a former journalist. Her work at ABC News won a Peabody and multiple Emmys. She's also a former cast member of the Real Housewives of New York and her late husband, Anthony Radziwill, was JFK Jr.'s cousin and best friend. Radziwill is the author of three books, including the bestselling memoir, What Remains, and she recently launched a newsletter on Substack, Life with Carole Radziwill.  Questions? Comments? Email us at on@voxmedia.com or find us on YouTube, Instagram, TikTok, and Bluesky @onwithkaraswisher. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Episode 300! thank's so much. Emmy, Peabody, and Writers' Guild of America Award winning writer/producer Mike Scully has written many forms of comedy: animation, single-cam, multi-cam, hidden-cam, award shows, and live performance. After seven years of writing for shows you've never heard of, he joined The Simpsons writing staff as a producer in 1993. He was promoted to showrunner in 1997 for Seasons 9 thru 12 (considered the four most consecutive seasons of the show) and co-wrote and co-produced The Simpsons Movie, released in 2007. He was a consulting producer on the show until 2021 and recently wrote a new episode. Mike also served as writer/producer on the Emmy-winning Everybody Loves Raymond, as well as Parks & Recreation, starring Amy Poehler. (He also appeared on the show several times as a disgruntled citizen asking stupid questions at town meetings.) He was a writer/producer on the critically acclaimed NBC series “The Carmichael Show” starring comedian Jerrod Carmichael. He co-created (with wife Julie Thacker-Scully & Amy Poehler) the animated Fox/Hulu show Duncanville starring Poehler, Ty Burrell, and Rashida Jones, which ran three seasons. He also co-created some quickly cancelled shows such as “The Pitts”, “Complete Savages”, and an animated version of Napoleon Dynamite.” He and Julie wrote the pilot for the ABC/Hulu show Shifting Gears. He is a Consulting Producer on the upcoming second season of the Netflix series, A Man On The Inside starring Ted Danson. He has written jokes for Tina Fey and Amy Poehler when they hosted the Golden Globes and for their current live Restless Leg tour. In 1998, he organized writing staffs of all the Fox animated shows to win Writers Guild of America union coverage for the writers, who had previously been underpaid and without healthcare and pension contributions, unlike their live action counterparts. He has five daughters who provide him a never-ending financial reason to keep working. We chat about the Simpsons and being a show runner, leadership style and empowerment, moving to LA, his many ‘odd' jobs, cancelled shows and rejection, false promises, Everybody loves Raymond, creating shows, art vs the business, doing comedy after Robin Williams, point of view, working on Parks and Recreation, moving forward plus much more! Check Mike out on: Instagram: https://www.instagram.com/mike_skullzz Twitter / X: https://x.com/scullymike ------------------------------------------- Follow @Funny in Failure on Instagram and Facebook https://www.instagram.com/funnyinfailure/ https://www.facebook.com/funnyinfailure/ and @Michael_Kahan on Insta & Twitter to keep up to date with the latest info. https://www.instagram.com/michael_kahan/ https://twitter.com/Michael_Kahan

Matt Wolf is a filmmaker whose award-winning documentaries have played widely in festivals and have been distributed internationally in theaters and on television. His latest is the two-part film Pee-wee as Himself, about the artist and performer Paul Reubens, and which can be seen on HBO Max. Matt's features include Wild Combination, Teenage, Recorder and Spaceship Earth. He produced the Emmy-nominated film TheS troll about the history of New York's Meatpacking District from the perspective of transgender sex workers. The film won numerous awards, including a Special Jury Prize at Sundance and a Peabody. He's made a number of short films about artists and queer history, including Bayard & Me, It's Me, Hilary, I Remember, The Face of AIDS, and Another Hayride. In addition to filmmaking, Matt is also a writer. His artist book Input compiles hundreds of images from an enormous television archive, and, he publishes on Substack. Matt shares a riveting behind-the-scenes look into the making of his new documentary and the challenges of working with Paul Reubens. Got somethin' to say?! Email us at BackroomAndy@gmail.com Leave us a message: 845-307-7446 Twitter: @AndyOstroy Produced by Andy Ostroy, Matty Rosenberg, and Jennifer Hammoud @ Radio Free Rhiniecliff Design by Cricket Lengyel

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.

Since its 2014 founding, The Marshall Project has changed how the media covers criminal justice, shifting from traditional crimes and court coverage to covering the system itself, along with abuses and malfeasances inside the publicly funded structures. The Marshall Project garnered major recognition, including two Pulitzers and a Peabody, and in 2022, opened its first local newsroom here in Cleveland, Ohio.rnrnThe Marshall Project--Cleveland has been responsible for a number of notable successes, including drawing attention to a sitting judge who was improperly steering divorce cases to a friend and spotlighting deaths inside the Cuyahoga County jail. Now, The Marshall Project is using the Cleveland newsroom as a model for other communities, expanding its local coverage to Jackson, Mississippi, and St. Louis, Missouri.rnrnAs our community hosts the annual convention of the National Association of Black Journalists, we bring some of the journalists leading The Marshall Project nationally and locally to our stage to talk about their work, their impact, and their plans for the future.

We are back with another In Death! And...we may not see eye to eye with our girl Eve on everything in this one. *gasp!* Eve is bouncing around the country facing trauma and chasing a manipulative murderess, and Peabody is given a chance to shine.  We are breaking it all down in this discussion of Reunion In Death (2002). 

Our summer tradition at Here’s the Thing continues, as staff members choose their favorite conversations from the archives for our Summer Staff Pick series.This week in our Summer Staff Pick series, we revisit Alec’s interview with Judith Vecchione, Emmy- and Peabody-winning producer of the landmark PBS series Vietnam: A Television History, which premiered 40 years ago. Vecchione discusses the immense responsibility of telling the story of the Vietnam War through a 13-part documentary, the behind-the-scenes process of crafting such a comprehensive project, and how the experience shaped her decades-long career at WGBH. She also speaks with Alec about her work on Eyes on the Prize, the stories that drive her, and how she’s mentoring the next generation of documentary storytellers.See omnystudio.com/listener for privacy information.

Alex Serino didn't take the “traditional” path to Broadway, but his journey is one fueled by community, heart, and hustle. A proud Boston native, Alex grew up surrounded by music, theater, and an extended family that felt more like a village. From band kid to puppeteering Audrey II, to a standout performance in The SpongeBob Musical and hosting Emerson's EVVY Awards, his love of performance kept evolving until it landed him on one of Broadway's biggest stages. We talk about the defining moments—from playing Uno with a Boston accent to discovering his passion for acting (with a little help from his cousins)—that led him to the role of Albus Potter in Harry Potter and the Cursed Child. This episode dives into what it means to find your place in a new city, how to hold onto your authentic self in high-stakes environments, and why Alex never hesitates to ask for help. He opens up about the vulnerability of auditioning, the surreal experience of being cast in a Broadway show before even having an agent, and the ongoing journey of carving your own identity—both on and offstage. Oh, and yes, we go full nerd on spells, Polyjuice Potion, and the Hogwarts Legacy game. Alex Serino is an actor and musician making his Broadway debut as Albus Potter in Harry Potter and the Cursed Child. A graduate of Emerson College, he studied Theatre Education and Performance before transitioning to a BFA in Acting. While at Emerson, he co-hosted the nationally recognized EVVY Awards and performed in numerous productions, including The SpongeBob Musical. Originally from Peabody, Massachusetts, Alex's creative foundation was shaped by a musically rich family and years of regional youth theater. This episode is brought to you by WelcomeToTimesSquare.com, the billboard that let's you be a star for a day. Connect with Alex: Instagram: @alexfserino TikTok: @alex.f.serino Twitch: @hypeape Connect with The Theatre Podcast: Support the podcast on Patreon and watch video versions of the episodes: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Patreon.com/TheTheatrePodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Twitter & Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@theatre_podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook.com/OfficialTheatrePodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TheTheatrePodcast.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Alan's personal Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@alanseales⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Email me at feedback@thetheatrepodcast.com. I want to know what you think. Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew Hansel on Classic Characters & Cartooning Craft In this episode of Alley Chats, we sit down with acclaimed cartoonist Matthew Hansel, whose pen has breathed new life into some of the most iconic characters in animation history. From Underdog to Casper the Friendly Ghost, Rocky and Bullwinkle, Tennessee Tuxedo, and even the Pink Panther, Hansel's work blends deep respect for vintage charm with modern-day artistry. Whether you're an animation buff, a lifelong comics fan, or just love pop culture nostalgia, this episode will take you behind the ink with one of the genre's most passionate artists.

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Hello, Katie Couric Fans! We want to share a new show you might like, Latino USA. About the show: Latino USA is the longest-running news and culture radio program in the U.S. centering Latino stories, hosted by Pulitzer Prize winning journalist Maria Hinojosa Every week, the Peabody winning team brings you revealing, in-depth stories about what’s in the hearts and minds of Latinos and their impact on the world. Listen here and subscribe to Latino USA on the iHeartRadio app or wherever you get your podcasts!See omnystudio.com/listener for privacy information.

To support this ministry and help us continue to transform lives around the world, please visit: http://bit.ly/2RHdunnYou're listening to Pastor Zangai Peabody, assistant pastor at Harvest Intercontinental Church-Olney, MD. Learn more about Harvesters Olney at www.harvestersolney.org

This week Memoir Nation ventures into waters rarely touched except when speaking “about” the topic. Yep, it's celebrity memoir. Actress of a Certain Age of Actress of a Certain Age fame Jeff Hiller is a celebrity, but only so newly so that we feel he's an appropriate ambassador of the genre—someone who straddles that otherworldly space and the real world. Grant and Brooke laughed a lot on this show, and we're happy to report that we have a new bestie in Jeff Hiller. Listen this week so you'll know how it all got started. And, if you need a laugh—and who doesn't?—this is just a fun and funny interview on celebrity memoir and so much more. Jeff Hiller is a Peabody‑winning actor (“Somebody Somewhere”), solo storytelling favorite (“Grief Bacon, Middle Aged Ingenue”), and memoirist whose essays reveal the surprising twists behind his “overnight success”—a path shaped by small‑town Texas, UCB improv, social work, and a late‑blooming acting career. He's also an improv teacher, a proud pet parent, and married to artist Neil Goldberg. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today it's about immersive filmmaking, installation storytelling and "clean" AI (00:00).Peter sits down with Michaela Tarnasky-Holland, a Peabody-nominated and Emmy winning director, to illustrate teh blueprint for starting a VR project, including the difference between immersive and interactive (01:52).Then, they explore the key aspects of the format and why the US lagging in VR adoption (16:28).Finally, Peter is joined with Daniel Mallek from Vū Technologies to unpack what are the true implications of an ethically licensed AI model like Moonvalley's Marey (36:47).You can learn more about Michaela Tarnasky-Holland and connect on LinkedIn.Find out more about Michaela's latest installation at the Museum of the Moving Image.Follow the Virtually Everything! Podcast on Instagram.If you want to send an email with feedback or show suggestions, you can reach us at virtually.everything@vustudio.com.Otherwise you can:Find Peter on LinkedIn.Bye for now!-------------The Virtually Everything! Podcast is presented by Vū Technologies. #VuStudio #ContentAtTheSpeedOfThoughtBye for now! Hosted on Acast. See acast.com/privacy for more information.

Stephen loves 'Andor' and keeping his famous friends listed as secret nicknames on his phone, and Peabody-winning writer and director Tony Gilroy says his show is accessible to everyone, whether or not they are a "Star Wars" fan. "Andor" is streaming now on Disney+. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

This week, I will be bringing you not one, but TWO full episodes, to celebrate Bugs Bunny at the Symphony this weekend at the Hollywood Bowl AND Bugs Bunny's 85th birthday! I will be joined by Eric Bauza and Bob Bergen, two legendary voice actors who have both voiced Porky Pig as well as hundreds of characters across the many worlds of animation including Bugs Bunny, Luke Skywalker, Stimpy, Mr Peabody from Ridley Jones, so many droids on Star Wars, and many more! Don't be a wise acre! Tune in! And if you are in Los Angeles this weekend, don't miss Bugs Bunny at the Symphony at the Hollywood Bowl!! See all of Eric's many characters on IMDb! See all of Bob's many characters on IMDb! Follow the show on Instagram  |  YouTube  |  Facebook Listen on all your favorite podcast platforms & all links right here! Buy Devlin a Coffee Become a Patron of the show! Logo design by Chris Michaud Recorded via Zoom Faux Real is a production of Wilder Entertainment © 2025

Most agencies are burning out their team to protect their bottom line.More remarketing.  More manual quoting.  More inefficiencies.All while margins get tighter — and expectations get higher.This week on Getting Past the Premium, Elliot sits down with Chris Peabody from Ascend to unpack what the most forward-thinking agencies are doing differently:✅ Automating the right processes✅ Embedding AI in invisible, high-impact ways✅ Standardizing workflows without losing trust✅ And actually measuring ROI before adopting new toolsThis episode isn't about “using AI” — it's about building a more scalable, sustainable firm in today's reality.

Please welcome PatrickJenevein, founder of Point Bello and author of Dancing with the Dragon, a story about his company's journey partnering with Chinese firms, then litigating and winning in court for IP theft and fraud.  Patrick Jenevein:https://www.uscc.gov/sites/default/files/Jenevein_bio012617.pdfBook: https://www.forewordreviews.com/reviews/dancing-with-the-dragon/Pointe Bello: https://www.pointebello.com/---One CA is aproduct of the civil affairs association  and brings in people who are current or former military, diplomats, development officers, and field agents to discuss their experiences on the ground with a partner nation's people and leadership.We aim to inspire anyone interested in working in the "last three feet" of U.S. foreign relations. To contact the show, email us at CApodcasting@gmail.com or look us up on the Civil Affairs Association website at ww.civilaffairsassoc.org  ---Great news!Feedspot, thepodcast industry ranking system, rated One CA Podcast as one of the top 10shows on foreign policy. Check it out at:https://podcast.feedspot.com/foreign_policy_podcasts/ And one Aww Shucks!This year, we were nominated for a Peabody under the public service category. Congratulationsto PBS for being selected. ---Special Thanks toMorning Light Music for a sample of Summer Background. Retrieved from https://youtu.be/N5jDgSddpT8?

Have you heard On the Media's Peabody-winning series The Divided Dial? It's awesome and you should, and now you will. In this episode they tell the story of shortwave radio: the way-less-listened to but way-farther-reaching cousin of AM and FM radio. The medium was once heralded as a utopian, international, and instantaneous mass communication tool — a sort of internet-before-the-internet. But, like the internet, many people quickly saw the power of this new technology and found ways to harness it. State leaders turned it into a propaganda machine, weaponizing the airwaves to try and shape politics around the world. And as shortwave continued to evolve, like the internet, it became fragmented, easily accessible, and right-wing extremists, conspiracy theorists and cult leaders found homes on the different shortwave frequencies. And even today - again, like the internet - people with money are looking to buy up this mass-communication tool in the hopes of … making more money. This is episode one from the second season of The Divided Dial a limited series from On The Media. Listen on Spotify (https://zpr.io/hKCcFEGTLb5a)Listen on Apple Podcasts (https://zpr.io/tQ86YmEmiivR)Listen on the WNYC App (iTunes, Android)Listen to the full Divided Dial series (https://www.onthemedia.org/dial)Follow On The Media on Instagram @onthemedia The Divided Dial was supported in part by a grant from the Fund for Investigative Journalism. On the Media is supported by listeners like you. Support OTM by donating today (https://pledge.wnyc.org/support/otm). Follow our show on Instagram, Twitter and Facebook @onthemedia, and share your thoughts with us by emailing onthemedia@wnyc.org.Signup for our newsletter!! It includes short essays, recommendations, and details about other ways to interact with the show. Sign up (https://radiolab.org/newsletter)!Radiolab is supported by listeners like you. Support Radiolab by becoming a member of The Lab (https://members.radiolab.org/) today.Follow our show on Instagram, Twitter and Facebook @radiolab, and share your thoughts with us by emailing radiolab@wnyc.org.Leadership support for Radiolab's science programming is provided by the Simons Foundation and the John Templeton Foundation. Foundational support for Radiolab was provided by the Alfred P. Sloan Foundation.

She's one of Canada's most decorated journalists, having won a Pulitzer Prize, a Peabody and a Columbia-Dupont Prize for her podcast series, Stolen: Surviving St. Michael's. Yet Connie Walker had been reluctant to feature stories about her family in her journalism. Until she realized her family's survival in residential schools embodies the defining reality for virtually all Indigenous Peoples in Canada. *This episode originally aired on Dec. 2, 2024.

What happens when two of America's most fearless voices on race come together for an unfiltered conversation? In this powerful episode, host Mick sits down with Emmy and Peabody-winning storyteller W. Kamau Bell and education equity architect Glenn Singleton to explore what drives their decades-long commitment to racial justice. The conversation dives deep into what Bell calls "the Black baton" – the generational responsibility passed down through families to make life better for those who come after. "When my grandparents handed the black baton to my parents, it was lighter than when they got it," Bell explains, describing his mission to ensure it doesn't become heavier during his lifetime. Singleton echoes this sentiment, sharing that his work stems from recognizing that his generation has "more than we've ever had" and feeling responsible to continue the progress. Both men offer practical wisdom about having these crucial conversations. Singleton breaks down his groundbreaking "Beyond Diversity" framework, celebrating its 30th anniversary, which begins with the fundamental question: "What impact does race have on my life?" Bell shares how he navigates these discussions with his three daughters, emphasizing that even his seven-year-old understands political realities in age-appropriate ways. "Justice is sometimes a thing you see that authority will tell you not to see," he explains, highlighting how he empowers his children to recognize injustice. Perhaps most valuable is their guidance for those hesitant to engage in race conversations for fear of saying something wrong. Bell suggests examining your social circle – are you surrounded by people who will lovingly "call you in" when you misspeak? Singleton adds that understanding the "paramount importance of racial justice" in American society is the starting point, followed by recognizing that "race is a symbol of power" with whiteness at the top of the hierarchy. Whether you're a parent trying to have these conversations with your children, a professional navigating workplace dynamics, or simply someone committed to building a more equitable society, this episode offers both inspiration and practical approaches to moving beyond comfort into the spaces where real change happens. Connect & Discover W. Kamau & Glenn: W. Kamau: Instagram: https://www.instagram.com/wkamaubell/ Website: https://www.wkamaubell.com/ Facebook: https://www.facebook.com/wkamaubellofficial/ Substack: @wkamaubell Book: The Awkward Thoughts of W. Kamau Bell Glenn: Instagram: https://www.instagram.com/courageousdove444/ Website: https://courageousconversation.com/ Book: Courageous Conversations About Race FOLLOW MICK ON: Instagram: https://www.instagram.com/mickunplugged/ Facebook: https://www.facebook.com/mickunplugged/ YouTube: https://www.youtube.com/@MickUnpluggedPodcast LinkedIn: https://www.linkedin.com/in/mickhunt/ Website: https://www.mickhuntofficial.com Apple: https://podcasts.apple.com/us/podcast/mick-unplugged/

Season Two of On the Media's Peabody-winning series The Divided Dial is the untold story of shortwave radio: the way-less-listened to but way-farther-reaching cousin of AM and FM radio. The medium was once heralded as a utopian, international, and instantaneous mass communication tool — a sort of internet-before-the-internet. But like the internet, it also took a turn for the chaotic. And like AM and FM talk radio, it also went hard to the right, with extremists and cults still finding a home on the shortwaves.EPISODE 3Today, in the internet era, much of the shortwaves have been left to the most extreme voices — including a conspiratorial flat earth ministry, and an ultra-conservative cult complete with everything from sexual abuse to dead infants and illegal burials. In the 737-person northern Maine town of Monticello, one of the world's farthest-reaching radio stations has given them a home, pumping out extremism and conspiracy theories to the world as the voice of American broadcasting.The Divided Dial was supported in part by a grant from the Fund for Investigative Journalism.  On the Media is supported by listeners like you. Support OTM by donating today (https://pledge.wnyc.org/support/otm). Follow our show on Instagram, Twitter and Facebook @onthemedia, and share your thoughts with us by emailing onthemedia@wnyc.org.

411. Inside Trump's Personal Profits: His Abuse of Power for Private Deals & Who is Paying the Price | Jessica Yellin & Amanda Award-winning journalist Jessica Yellin joins Amanda to expose how Trump's personal profit, political power grabs, and selective immigration policies are reshaping American democracy—and what we can do about it. From the scandal behind Trump's “free” plane to the foreign “investments” flooding his businesses, Jessica and Amanda connect the dots between foreign entanglements, mass deportations, and economic cruelty disguised as policy. -How Trump is using public office for private gain—and what it signals about self-enrichment at the highest levels;-The alarming surge in ICE raids and what your local law enforcement may have to do with it;-The Afrikaner refugee scam—and what it reveals about race, privilege, and the weaponization of asylum; -How cuts to Medicaid are funding tax breaks for the ultra-wealthy;-And the concrete actions you can take—locally and federally—to disrupt the dangerous normalization of these policies. Jessica Yellin is the founder of News Not Noise, a pioneering Webby award-winning independent news brand -- dedicated to helping you manage your  “information overload.” She is the former chief White House correspondent for CNN and an Emmy, Peabody and Gracie Award-winning political correspondent. You can follow her on Instagram at Jessica Yellin.

And also, to get real time, clear and brilliant reporting, go to substack.com and search for her page newsnotnoise and subscribe there. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

Season Two of On the Media's Peabody-winning series The Divided Dial is the untold story of shortwave radio: the way-less-listened to but way-farther-reaching cousin of AM and FM radio. The medium was once heralded as a utopian, international, and instantaneous mass communication tool — a sort of internet-before-the-internet. But like the internet, it also took a turn for the chaotic. And like AM and FM talk radio, it also went hard to the right, with extremists and cults still finding a home on the shortwaves.EPISODE 2Many governments eased off the shortwaves after the Cold War, and homegrown US-based rightwing extremists edged out shortwave peaceniks to fill the void. In the 1990s, US shortwave radio stations became a key organizing and recruiting ground for white supremacists and the burgeoning anti-government militia movement. On this instantaneous, international medium, they honed a strategy and a rhetoric that they would take to the early internet and beyond.The Divided Dial was supported in part by a grant from the Fund for Investigative Journalism.    On the Media is supported by listeners like you. Support OTM by donating today (https://pledge.wnyc.org/support/otm). Follow our show on Instagram, Twitter and Facebook @onthemedia, and share your thoughts with us by emailing onthemedia@wnyc.org.

407. 100 Days of Trump: What to Know, What to Do & What's Coming Next  | Jessica Yellin Amanda and Webby Award Winning Journalist, Jessica Yellin, dive deep into the first 100 days of Trump's second term in office, discussing the implications of his administration's actions and policies. -The importance of the first 100 days in a presidency—and what Trump's actions during that time reveal. -How proposed Medicaid cuts are tied to tax breaks for the wealthy.-The dire consequences of RFK Jr. and DOGE on our healthcare system-Why denying due process to anyone endangers due process for everyone.-What actions you can take now to drive change—and why waiting on Congress isn't an option. Jessica Yellin is the founder of News Not Noise, a pioneering Webby award-winning independent news brand -- dedicated to helping you manage your  “information overload.” She is the former chief White House correspondent for CNN and an Emmy, Peabody and Gracie Award-winning political correspondent. You can follow her on Instagram at Jessica Yellin.

And also, to get real time, clear and brilliant reporting, go to substack.com and search for her page newsnotnoise and subscribe there. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

405. Finally Democracy Fighting Back! | Jessica Yellin on Hope from SCOTUS & Harvard  This week, Amanda is back with friend of the show, Webby Award Winning Journalist, Jessica Yellin, to break down what's happening in America and why this week there are a few stories to feel good about.  -The alarming deportation case making headlines and how the courts are pushing back -Why Harvard's refusal to comply could set a powerful precedent for free speech -The surprising way Wall Street is turning on Trump and what it signals -What's really going on with Hegseth and why his unraveling matters Jessica Yellin is the founder of News Not Noise, a pioneering Webby award-winning independent news brand -- dedicated to helping you manage your  “information overload.” She is the former chief White House correspondent for CNN and an Emmy, Peabody and Gracie Award-winning political correspondent. You can follow her on Instagram at Jessica Yellin.

And also, to get real time, clear and brilliant reporting, go to substack.com and search for her page newsnotnoise and subscribe there. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices