Podcasts about scholars

Public broadcast federal funding has been completely cut. Our federal government will no longer fund public broadcasting. Pres. Trump has ordered the Corporation for Public Broadcasting (CPB) to cease any funding to PBS or NPR. In addition, he signed Congressional bill that clawed back already approved CPB funding. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Japan's history of public health, imperial rise and nationalism. And also, story of a Japanese company's commercial invasion of America.

Will Toledo, vocalist for Seattle-based Car Seat Headrest, wanted the band’s latest release to be a concept album in the tradition of a rock opera. The Scholars delivers just that: strong storytelling within each of its nine tracks, inventing characters in a “fictional America,” attesting to the human search for meaning inside and outside of ourselves. Toledo stopped by KEXP earlier this year to speak with Midday Host Cheryl Waters. He opens up about going back on tour after suffering from the effects of long COVID and the album's collaborative songwriting process. “There’s only so much you can say about yourself before it stops getting interesting,” Toledo says in the interview. “Having this concept of characters helped a lot. It’s me giving a sincere portrait of someone I can relate to rather than it being me.” Car Seat Headrest is one of the headlining bands at Bumbershoot 2025, taking place August 30 and 31 at Seattle Center. Photo credit: Carlos Cruz Support the show: kexp.org/deeperSupport the show: https://www.kexp.org/sound/See omnystudio.com/listener for privacy information.

Scholars of the Peak Anthem For The Peaks 3:41 PCT 27 – Transmissions from Mother Hill 2025 The Orb O.O.B.E. 12:07 U.F.Orb 1992 Smoke Test Weird Flex 6:37 Volume III 2025 A Multitude of ONE BeatShifter 8:21 Miscellany 2016 Rún Caoineadh 13:38 Rún 2025 Aphex Twin Polynomial-C 4:43 Classics 1995 Bitchin Bajas Quakenbrück 10:38 Bajascillators […]

Will the so called peace agreement between Armenia and Azerbaijan legitimize ethnic cleansing? Will it bring peace to the two nations? Or is it a recipe for future conflict? Military aggression and violations of of the notion of sovereignty have marked the conflicts in the South Caucuses region over the last three decades. Will the … Continue reading Scholars' Circle – US role in South Caucasus Armenia Azerbaijan peace treaty – August 24, 2025 →

One killer is scary. Two? That's a whole new level of terror. Join Rachel and Vicky as they delve into the chilling accounts of two of history's most intriguing criminal pairs.You can check out the Not Fade Away Podcast here!Research links below! The Detective's Notebook - "Serial killer sisters"Alcatraz East Crime Museum - "The Black Widows of Liverpool"Murderpedia - "Catherine Flannagan"H-Net Online - "Sisters in Crime"Crime Museum - "The Black Widows of Liverpool"The New York Times - "A Quest for Revenge"Victorian Paris - "Murder Most Horrible: The Bloody Trunk Case"Fiction and Film for Scholars of France - "Stranger than Fiction: Steven Levingston on Murder, Mesmerism, and Forensics in Fin-de-siècle Paris"The Lineup - "A Body and a Bloody Trunk: The Infamous Gouffé Case of 1889"Brief Case - "The Disturbing & Horrifying Case of Gabrielle Bompard" (YouTube)

When do presidential sexual relations become scandals?

Media Travels: Toward An Atlas of Global Media (Amherst College Press, 2025) fills a significant gap in global media scholarship by offering short, readable articles covering different types of media from around the world. Through careful and informed analysis, these eleven accessibly written chapters illustrate the particularities of different media practices and situate them within social, historical, and geographical contexts. Examples range from South African video games to Korean TV series popular in Latin America to Indigenous film and media from the US and Canada. Media studies courses, particularly introductory courses, are often narrowly focused on US and Western European canons. Instructors for introductory media studies courses wishing to expand the offerings in their curricula will find in these essays new ways of approaching foundational concepts and issues in the field, including globalization, social difference, and diverse media cultures. Scholars wishing to expand their research into specific media forms or representational issues can also turn to these case studies for approaches from beyond the US. By including a variety of media and several geographical areas, the collection introduces readers to the formal, technological, and cultural diversity of global media studies. Edited by Juan Llamas-Rodriguez with contributions from Anthony Adah and Añulika Agina, Maria Corrigan, Benjamin Han, Anna Shah Hoque, Meryem Kamil, Angelica Marie Lawson, Lilia Adriana Perez Limon, Sonia Robles, Kuhu Tanvir, David Tenorio, and Rachel van der Merwe. The book is available open access here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Scholars, journalists and even some politicians often warn about the lack of critical thinking in contemporary public and private life. Alex Edmans picks up that alarm and warns that we’re regularly exploited by those who would use our own sloppy thinking and unconscious biases to mislead us. Edmans is a professor of finance at London Business School. His research interests are in corporate finance, responsible business and behavioral finance. He serves in leadership roles for the American Finance Association, Western Finance Association, Financial Management Association, British Academy and the Academy of the Social Sciences. He has spoken at economic forums, testified in the United Kingdom Parliament and been interviewed by many major news networks. He has won 28 teaching awards, was featured in “Thinkers50 Radar” and was named professor of the year by Poets & Quants in 2021. His latest book, “May Contain Lies: How Stories, Statistics, and Studies Exploit our Biases- And What We Can Do About It,” was published in 2024. See omnystudio.com/listener for privacy information.

Known as the 'King of the World' and the last great king of Assyria, Ashurbanipal bestrode the ancient Mesopotamian world as a warrior but also a scholar, ruling the great Assyrian empire at the height of its power.In this episode, Tristan Hughes is joined by Assyriologist Dr Selena Wisnom to uncover the dual legacy of this fearsome conqueror and passionate intellectual. From brutal military triumphs to the vast Library of Nineveh - packed with texts on medicine, mathematics, law, and literature - they explore how Ashurbanipal turned his capital into the greatest empire and the greatest knowledge hub of the ancient Mesopotamian world.MORERise of the Assyrians:https://open.spotify.com/episode/3Y3JdYSZ1nJ3cBXa91YzrI?si=56553edc20b0406fThe Scholars of Assyria:https://open.spotify.com/episode/5sM9ODjMw2f0JqfpsKNLoD?si=ec06ab7a656548f6Presented by Tristan Hughes. Audio editor is Aidan Lonergan and the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.LIVE SHOW: Buy tickets for The Ancients at the London Podcast Festival here: https://www.kingsplace.co.uk/whats-on/words/the-ancients-2/Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

Episode 232:  In this insightful episode of IsraelCast, host Steven Shalowitz welcomes Dr. Asaf Romirowsky, Executive Director of Scholars for Peace in the Middle East, to explore the challenging landscape of university campuses today. Dr. Romirowsky sheds light on how “cancel culture” has begun to restrict open debate—particularly around Israel—making it increasingly difficult for students and faculty to engage in nuanced discourse on Israel and the Middle East.

In this episode of the Ansari Podcast, Sheikh Suhaib Webb shares his personal journey converting to Islam. Can weed lead people to Islam? Sheikh was a blood member and a rapper - now he's one of the top Muslim scholars in America, how did get there? Tackling spiritual Loneliness, the importance of community support, father Figures and how converts should deal with their family's opposition to their conversion to islam.#muslim #convertstory #muslimpodcast #islamicpodcast *Support US @* ⁠⁠https://www.patreon.com/ansaripodcast*Pomoroi:* https://pomoroi.com/ansariMention the podcast for a FREE Consultation*Human Appeal* DONATE at: https://give.humanappealusa.org/ansaripodcast*Alif Network:* https://Alif.build/network-tap*Listen on All Audio Platforms:* https://tr.ee/JeX-ILYSyj*Follow The Ansari Podcast**Instagram:* https://instagram.com/ansaripodcast*TikTok:* https://tiktok.com/@theansaripodcast*Twitter/X:* https://twitter.com/ansaripodcast*Chapters:*00:00 The Transgender Question03:57 Weed Leads People to Islam?08:56 Converting to Islam 24:12 Dealing with Desires30:50 Spiritual Loneliness40:00 No Father Figure in Your Life45:00 Holidays as a convert 59:30 a dead religious heart 1:03:00 Naruto, Ai and the Dajjal

Asaf Romirowsky, PhD, Executive Director of Scholars for Peace in the Middle East (SPME), joins the show to break down Hamas's agreement to a Gaza ceasefire proposal. Romirowsky offers expert insight into what the deal really means, how it could reshape the conflict in the region, and why peace in the Middle East remains such a complex and fragile pursuit.

The mysterious Scholar Reference Profile – analytical, reserved, imaginative, and technically-minded – takes center stage in this deep dive from The Bosshhole® Chronicles. Host John Broer unpacks the unique behavioral DNA that makes Scholars tick: their moderately high dominance, low extroversion, moderately high patience, and notably high formality create professionals who crave independence, reflection time, stability, and freedom from risk and error.Click HERE to get your very own Reference Profile.Related TBC Episodes:Head, Heart, and BriefcaseThe Collaborator ManagerThe Operator ManagerThe Promoter ManagerThe Altruist ManagerThe Strategist ManagerThe Guardian ManagerThe Specialist ManagerThe Maverick ManagerThe Artisan ManagerThe Persuader ManagerThe Captain ManagerThe Controller ManagerThe Adapter ManagerSend us a text

The Scholars look for a mystery tool that will help them later.This episode has profanity, violence, reference to fictional alcohol use, and reference to nudity/mature content.Make sure to tell your friends about the podcast!Brock the Rock is Stone Ahrendt.Flynn Taylor is Josh Ayres (will return after summer internship).Roland Brown is Garrett Costa (will return after summer internship).Gabriel Minos is Michael DiStasi.Margaret Hollsman is Melanie Schwartz.DM is Nate Dietz.Theme song and outro music arranged by Nate Dietz.Sound effects and ambience selected by Melanie Schwartz.Vicky Nguyen is our Social Media Manager. (@vixpix24 on Instagram)Cover art by Jenna Hight (@jennahight06 on Instagram)This episode was edited by Melanie Schwartz.This Cold Open was edited by Nate Dietz.Follow us on social media -> HERE! and check out our rad memes and behind the scenes footage.Please leave us a review on Spotify, Apple Podcasts, or wherever you find your listening experience!Ep. 40 will release Sep. 2, 2025.Ep. 41, the penultimate episode of Scholars & Dragons, will release Sep. 16, 2025. Hosted on Acast. See acast.com/privacy for more information.

After nearly two years of a war on Gaza, some countries in the West have indicated that they intend to recognize Palestine as its own state. What would such recognition mean for the conflict and how can the war end? [ dur: 58mins. ] Mira Sucharov is Professor of Political Science in the Department of … Continue reading Scholars' Circle – Recognizing Palestinian statehood and what that would mean for the war in Gaza – August 17, 2025 →

History has a way of looking calmer than it really was. In this PT. 2 episode, Ryan sits down with historian and author James Romm to talk about the messy, dangerous, and often absurd reality of life in ancient Greece and Rome, especially for the philosophers who tried to “advise” the powerful. From Plato's naïve trips to Syracuse, to Seneca's complicated dance with Nero, to Marcus Aurelius resisting the pull of corruption, they discuss the timeless tension between access and integrity. James Romm is an author, reviewer, and a Professor of Classics at Bard College in Annandale, NY. He specializes in ancient Greek and Roman culture and civilization. His reviews and essays have appeared in the New Yorker, the Wall Street Journal, the London Review of Books, the Daily Beast, and other venues. He has held the Guggenheim Fellowship (1999-2000), the Birkelund Fellowship at the Dorothy and Lewis B. Cullman Center for Writers and Scholars at the New York Public Library (2010-11), and a Biography Fellowship at the Leon Levy Center of the City University of New York (2014-15).Follow James on Instagram @James.Romm and check out more of his work at his website, www.jamesromm.com

Does Putin love Russia? Is he an ideological man? As Pres. Trump and Pres. Putin meet in Alaska to negotiate a potential peace deal between Russia and Ukraine, I speak with scholars of Russia to answer the above question and more.

This week on the podcast, we speak with Elyse Graham about her fascinating new book, Book and Dagger. Did you know that modern spycraft was shaped by librarians and professors? Graham uncovers the surprising story of how the OSS—later known as the CIA—took root when the United States entered World War II, blending scholarship with espionage in ways you've never imagined.Author reads1. The Art Spy: the extraordinary untold tale of WWII resistance hero Rose Valland by Michelle Young2. Katabasis by RF Kuang

In this episode replay, Imara is joined by two leading trans scholars to discuss our community's history and future. First, she talks with historian Dr. Susan Stryker about the last century of trans life and activism in the United States. They discuss why Compton's Cafeteria Riot has been overlooked in the story of trans history, how to make sense of today's reactionary politics, and what we can learn from past survivors of oppression. Next, Imara chats with cultural theorist Dr. C. Riley Snorton, who dives into the racialized history of transness. He explains how enslaved people were experimented on by medical researchers and used to determine ideals about gender. Dr. Snorton also shares his work to document a Black, radical tradition. Send your trans joy recommendations to translash_podcast @ translash [dot] org Follow TransLash Media @translashmedia on TikTok, Instagram, Threads, Bluesky, and Facebook.Follow Imara Jones on Instagram (@Imara_jones_), Threads (@imara_jones_), Bluesky (@imarajones.bsky.social), X (@ImaraJones)Follow our guests on social media!Louisiana Trans Oral History Project: https://www.louisianatransoralhistory.org/ Susan Stryker: Bluesky (‪@susanstryker.bsky.social‬)C. Riley Snorton: Instagram (@crileysnorton) Hosted on Acast. See acast.com/privacy for more information.

As Pres. Trump & Putin meet in Alaska, without Pres. Zelensky, to discuss a peace deal in the Russian-Ukrainian War, it is not at all certain that any land will in fact be swapped for peace, as suggested by Pres. Trump. But one thing is for certain - that Pres. Putin will not, ever, swap Crimea for any land in Ukraine. In this episode, my guest and I discuss the history of Crimea and the Crimean Tatars.

This episode of the Investing in Integrity podcast features Ross Overline, CEO and co-founder of Scholars of Finance, as a special guest on the Mission Matters Marketing podcast with host Adam Torres. Join Ross as he shares the journey of Scholars of Finance (SOF), from a small college project with 40 students to a movement impacting over 7,000 future finance leaders across 60+ universities. We discuss how finance and managing over $300 trillion in private capital is the most powerful lever for solving global challenges like poverty and climate change. Ross explains his framework of four core values: integrity, humility, compassion, and excellence, and how they guide 12 leadership principles that inspire ethical decision-making in a profit-driven industry. Ross also explores how executives can maximize their circle of influence, model principled leadership, and cultivate virtues like gratitude and generosity to counter industry pressures. Backed by leading firms like Blackstone and Goldman Sachs, SOF is equipping the next generation to ensure capital serves the greater good.Meet Ross Overline:Ross Overline is the Chairman, CEO, and Co-Founder of Scholars of Finance (SOF), a nonprofit on a mission to inspire character and integrity in the next generation of finance leaders. Through mentorship, leadership development, and values-based community building, Ross empowers young professionals to use finance as a force for good. He previously held roles at Piper Sandler, Twitter/X, and SoFi. Ross earned his bachelor's degree at Fordham and the University of Minnesota, with executive education from Cornell and Stanford.

Hala Hanina speaks with two exceptional Palestinian scholars who are trapped starving and under Israeli fire in Gaza awaiting permission to be allowed to enter the UK. Israa Saleh and Malak AlSweirki are two of more than 80 Palestinians students in Gaza who are unable to travel to the UK because they cannot obtain biometric data required for visas as facilities there remain closed. Israa Saleh is a medical doctor, Chevening alumna and expert in sexual and reproductive health. She was awarded a fully funded PhD by the UK's prestigious Medical Research Council. Malak AlSweirki, one of Gaza's top students at just 20 years-old, chose to study at Cambridge University despite also receiving full offers from Harvard, Yale among others. Hala Hanina is a social and political activist from Gaza. She is currently completing a PhD in politics and sociology, focusing on Palestinian women at the intersection of colonial and patriarchal violence.

Regarding the great Qing Dynasty novel and its unfortunate author.Support the show

What makes smart, principled people work for the worst leaders? In this conversation, historian and author James Romm and Ryan dig into the timeless trap that's snared some of history's greatest minds, from Plato and Seneca to modern politics. They talk about the seduction of access, the slow erosion of integrity, and why walking away from a tyrant's court is so much harder than it looks.James Romm is an author, reviewer, and a Professor of Classics at Bard College in Annandale, NY. He specializes in ancient Greek and Roman culture and civilization. His reviews and essays have appeared in the New Yorker, the Wall Street Journal, the London Review of Books, the Daily Beast, and other venues. He has held the Guggenheim Fellowship (1999-2000), the Birkelund Fellowship at the Dorothy and Lewis B. Cullman Center for Writers and Scholars at the New York Public Library (2010-11), and a Biography Fellowship at the Leon Levy Center of the City University of New York (2014-15).Follow James on Instagram @James.Romm and check out more of his work at his website, www.jamesromm.com

First, will Donald Trump's and the republican party's efforts to redraw electoral maps give them a permanent majority? [ dur: 24mins. ] Jeremi Suri is Professor in the Department of History and the LBJ School of Public Affairs at the University of Texas, Austin. He holds the Mack Brown Distinguished Chair for Leadership in Global … Continue reading Scholars' Circle – Texas Re-districting ; Grandmother's of Argentine's disappeared – August 10, 2025 →

Merriam-Webster's Word of the Day for August 9, 2025 is: behemoth • bih-HEE-muth • noun A behemoth is something of monstrous size, power, or appearance. Behemoth (usually capitalized) is also the name of a mighty animal described in the biblical book of Job. // The town will be voting on whether or not to let the retail behemoth build a store on the proposed site. See the entry > Examples: "The author ... recounts how his grandfather turned a family spinach farm into an industrial behemoth, and exposes the greed and malfeasance behind the prosperous facade." — The New York Times, 6 July 2025 Did you know? In the biblical book of Job, Behemoth is the name of a powerful grass-eating, river-dwelling beast with bones likened to bronze pipes and limbs likened to iron bars. Scholars have speculated that the biblical creature was inspired by the hippopotamus, but details about the creature's exact nature are vague. The word first passed from the Hebrew word bĕhēmōth into Late Latin (the Latin used by writers in the third to sixth centuries), where, according to 15th century English poet and monk John Lydgate it referred to "a beast rude full of cursednesse." In modern English, behemoth functions as an evocative term for something of monstrous size, power, or appearance.

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.

Tower of London to Alligator Alcatraz: how constitutionalism came to America and became Americanized.

In this episode of Mission Matters, ⁠Adam Torres⁠ interviews ⁠Ross Overline⁠, Chairman, CEO & Co-Founder of Scholars of Finance. Ross shares how his nonprofit has impacted over 7,000 students by teaching values-based leadership across top universities—ultimately transforming the future of finance to serve the greater good. This interview is part of the Milken Global Conference coverage by Mission Matters. Big thanks to the ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Milken Institute⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for inviting us to cover the conference. Follow Adam on Instagram at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/askadamtorres/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for up to date information on book releases and tour schedule. Apply to be a guest on our podcast: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://missionmatters.lpages.co/podcastguest/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Visit our website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://missionmatters.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠More FREE content from Mission Matters here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/missionmattersmedia⁠ Learn more about your ad choices. Visit podcastchoices.com/adchoices

Every spring semester, UC Berkeley Assistant Professor Shereen Marisol Meraji teaches a class on race and journalism. In the course, she and her students explore how colonialism and the legacy of its systems — including forced displacement of Native tribes, slavery and Jim Crow — continue to affect us as a society, and how journalists can meaningfully report on race in America today.“It has led to persistent racial disparities in wealth, in education, housing, healthcare, in policing and incarceration,” said Meraji, who leads the audio program at Berkeley's Graduate School of Journalism. “I firmly believe that you can't meaningfully report on any of those issues, here in the United States, without an understanding of how race operates.”When President Trump signed a surge of executive orders in January 2025, many that directly intersect with race, Meraji suggested that her students interview experts at Berkeley to help make sense of these new anti-DEI policies, immigration enforcement changes and regulatory rollbacks. Those interviews, which aired on KALW, became The Stakes Explained, a multimedia series where Berkeley professors, frontline journalists and community members unpack President Trump's executive orders and actions to see what's at stake for U.S. democracy.In this Berkeley Talks episode, we're sharing an hourlong special about The Stakes Explained that aired on KALX in July. In it, we hear several interviews with Berkeley scholars featured in the series, including law professor Sarah Song and Travis Bristol, an associate professor in the School of Education. They and other experts break down some of Trump's executive orders, from those targeting diversity, equity and inclusion in education to others that are reshaping the immigration system and immigration enforcement. Learn more about The Stakes Explained and watch videos of the interviews on UC Berkeley Journalism's website.Listen to the episode and read the transcript on UC Berkeley News (news.berkeley.edu/podcasts).Music by HoliznaCC0.Photo by Alicia Chiang/UC Berkeley Journalism. Hosted on Acast. See acast.com/privacy for more information.

In this episode of Mission Matters, Adam Torres interviews Ross Overline, Chairman, CEO & Co-Founder of Scholars of Finance. Ross shares how his nonprofit has impacted over 7,000 students by teaching values-based leadership across top universities—ultimately transforming the future of finance to serve the greater good. This interview is part of the Milken Global Conference coverage by Mission Matters. Big thanks to the ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Milken Institute⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for inviting us to cover the conference. Follow Adam on Instagram at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/askadamtorres/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for up to date information on book releases and tour schedule. Apply to be a guest on our podcast: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://missionmatters.lpages.co/podcastguest/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Visit our website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://missionmatters.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠More FREE content from Mission Matters here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/missionmattersmedia Learn more about your ad choices. Visit podcastchoices.com/adchoices

One cannot deny that American institutions have been corrupted by leftist thought, which demonstrates the success of Italian communist Antonio Gramsci's call to bring about socialism in the West by eroding the institutional barriers against it.Original article: https://mises.org/mises-wire/scholars-and-schemers-how-left-ruined-higher-education

One cannot deny that American institutions have been corrupted by leftist thought, which demonstrates the success of Italian communist Antonio Gramsci's call to bring about socialism in the West by eroding the institutional barriers against it.Original article: https://mises.org/mises-wire/scholars-and-schemers-how-left-ruined-higher-education

In the latest episode of the Academic Arsenal series, host Lt. Cmdr. Colleen Wilmington talks with two NPS students graduating through the Bowman Scholarship program for high-performing U.S. Naval Academy graduates pursuing assignments in the nuclear Navy.

This week, Sayed Mahdi al-Modaressi returns to confront questions that continue to stir quiet - and sometimes not-so-quiet - controversy from pockets within the community. From differing views on the birth of Imam al-Mahdi (ajfs) to the boundaries of infallibility, and even the uncomfortable question of potential corruption within the hawza, no topic is off-limits. These are issues some shy away from. Others call them red lines.Where do you stand?We urge all listeners to seek guidance and search for truth, with an open heart and intellectual maturity - and not to take words of any scholar or mentor for gospel. All views expressed in this episode are reflective of the guest, and do not necessarily reflect the views of the hosts, nor After Maghrib.

See the full CFN 2025 Conference and much more here by becoming a supporter https://catholicfamilynews.locals.com/Dr. Peter Kwasniewski speaks on the importance of Traditional Liturgy being incorporated into traditional education and gives a defense and assessment of Catholic education along with the Great Books program in the current day.#catholic #traditionalcatholic #catholicchurch #greatbooks

Ireland. A country with a history almost as rich as the country is beautiful. A country that despite its proximity to mainland Europe seemed to avoid little things like invasion by the Roman Empire. Tracing its first people's back 10,000 years ago,  they began building stone monuments and elaborate burial tombs around 6500, and around 2500 years ago the Celts began to arrive. The Celtic tribes divided the island into different kingdoms spreading their culture and language. Fast forward to the 5th century and you get St. Patrick and the Catholics came in doing what they do and later came the Vikings. They liked what Ireland had going for it and established quite a few settlements deciding to make the Emerald Isle home, lending their culture to its history as well. There's so much more to The Land of Saints and Scholars, you'll just have to listen to find out, Welcome to Ireland....Part 1. Support the show

Congress has now clawed back the funding it had allocated for the Corporation of Public Broadcasting. What does this mean for the future of publicly funded broadcasting in the USA? How will it affect news, public affairs and other vital information delivery? We will explore the role of public broadcasting in a democracy. What role … Continue reading Scholars' Circle – Corporation of Public Broadcasting funding cuts – August 3, 2025 →

The Scholars recount the life and times of Hulk Hogan The Scholars start by briefly talking about SummerSlam this weekend, and what is in store for the two night event. (06:00) Then, the Scholars pivot to the life of the late Hulk Hogan. They try to correctly explain the legacy and impact he had on […]

In this class, parishioners Rick Tyler, Nancy Beane, Nicole Baños, and Edith Baños join the Rev. Deacon Juan Sandoval to talk about the Cathedral Scholars program. In the Summer of Hope series, we're hearing from representatives of our many Cathedral outreach initiatives about what is bringing them encouragement in these challenging times and about how we, too, can be agents of love, justice, and peace.

Merriam-Webster's Word of the Day for August 2, 2025 is: palimpsest • PAL-imp-sest • noun Palimpsest in its original use refers to writing material (such as a parchment manuscript) used one or more times after earlier writing has been erased; the underlying text is said to be “in palimpsest.” Palimpsest in extended use refers to something that has usually diverse layers or aspects apparent beneath the surface. // Scholars believe the motive for making palimpsests was often economic—reusing parchment was cheaper than preparing a new skin. // The ancient city is an architectural palimpsest. See the entry > Examples: “My aim was to trace the course of … the Aqua Marcia, built between 144 and 140 B.C. by Julius Caesar's ancestor Quintus Marcius Rex. … The original tuff arches carried the Marcia across a steep ravine. Subsequent retaining walls and buttresses have transformed the bridge into a palimpsest of building styles.” — David Laskin, The New York Times, 24 Apr. 2024 Did you know? Long ago, writing surfaces were so highly valued that they were often used more than once. Palimpsest in its original use referred to an early form of recycling in which an old document was erased to make room for a new one when parchment ran short. (The word is from the Greek palimpsēstos, meaning “scraped again.”) Fortunately for modern scholars, the erasing process wasn't completely effective, so the original could often be distinguished under the newer writing. De republica, by Roman statesman and orator Cicero, is one of many documents recovered from a palimpsest. Nowadays, the word palimpsest can refer not only to such a document but to anything that has multiple layers apparent beneath the surface.

Is America undermining the rules-based international order? Are we jeopardizing the stability and predictability of the very system that we built for the world?

Help us expand our Muslim media project here: https://www.thinkingmuslim.com/membershipDonate to our charity partner Baitulmaal here: http://btml.us/thinkingmuslim The genocide in Gaza is one that is unparalleled in Muslim history, two million people are being annihilated in the most systematic way, with no escape. On one side stands the fascistic zionist entity and on the other a wall of compliant, tepid, Muslim rulers who have expended zero political capital to help their beleaguered brethren. Instead they feed their imperial north star, the United States, wishing to usher this away so they can continue as usual. A pitiful existence, in a region where Israel looks to undermine any whiff of independence. But is there a greater problem than the Arab rulers? If the Egyptian army guard the gates of Rafah, where are the Muslim people to hold them to account? If the Islamic faith was founded upon principles of calling out the good and forbidding the evil, then why do so many of us live lives that fail to internalise this disaster, let alone move to hold the conspirators to account. What of the Muslim scholars, our historical north star? How is it that so many of them continue to preach a detachment that preserves their proximity to thrones and funds. Is there a problem with our Islam. This is the question we look at with Dr Farah El-Sharif. You can find Dr Farah El-Sharif here:IG: https://www.instagram.com/farah.elsharif/?hl=enSubstack: https://sermonsatcourt.substack.comBecome a member here:https://www.thinkingmuslim.com/membershipOr give your one-off donation here: https://www.thinkingmuslim.com/donateListen to the audio version of the podcast:Spotify: https://open.spotify.com/show/7vXiAjVFnhNI3T9Gkw636aApple Podcasts: https://podcasts.apple.com/gb/podcast/the-thinking-muslim/id1471798762Purchase our Thinking Muslim mug: https://www.thinkingmuslim.com/merchFind us on:X: https://x.com/thinking_muslimLinkedIn: https://www.linkedin.com/company/the-thinking-muslim/Facebook: https://www.facebook.com/The-Thinking-Muslim-Podcast-105790781361490Instagram: https://www.instagram.com/thinkingmuslimpodcast/Telegram: https://t.me/thinkingmuslimBlueSky: https://bsky.app/profile/thinkingmuslim.bsky.socialThreads: https://www.threads.com/@thinkingmuslimpodcastFind Muhammad Jalal here:X: https://twitter.com/jalalaynInstagram: https://www.instagram.com/jalalayns/Sign up to Muhammad Jalal's newsletter: https://jalalayn.substack.comWebsite Archive: https://www.thinkingmuslim.comDisclaimer:The views expressed in this video are those of the individual speaker(s) and do not represent the views of the host, producers, platform, or any affiliated organisation. This content is provided for lawful, informational, and analytical purposes only, and should not be taken as professional advice. Viewer discretion is advised. Hosted on Acast. See acast.com/privacy for more information.

* Exodus Symbols: As an apologist at heart (that is, a defender of the Gospel), Bob Enyart begins this final section of our Exodus series by presenting the latest astounding discoveries from the discipline of Egyptology. Scholars and scientists have long uncovered tremendous evidence corroborating the Bible's account of creation, the global flood, the supernatural fall of Jericho, Israel's kingdom, and ultimately, the resurrection of Jesus Christ. However, scant corroborating evidence for the Exodus has long been known. So Bob presents the newly uncovered mountain of evidence for the historicity of Israel's sojourn in Egypt and then the Exodus itself! After the Holy Spirit inspired Moses to record the text for our previous two installments of this study, the story of the Exodus itself and then the Exodus legal code, God then revealed to this deliverer Israel's symbolic ordinances of the sacrifices, the tabernacle, and the priesthood. What does it all mean? Jesus taught that the Scriptures speak of Him. So, that is how we interpret the symbolic sections of the Hebrew Bible. The portions of Scripture that contain less historical narrative and more religious ritual tell us much about Christ, His sacrifice, and His mission. So, along with the teacher, the student too must begin by keeping Jesus Christ foremost in mind and in interpretation. This study uses that primary methodology, that the shed blood, the ark of the testimony, and the mediators, all speak of the Messiah. Then, Bob applies the other lessons learned from his "Hermeneutics: Tools for Understanding the Bible". As a result, the meaning of many symbolic details, particulars that at first may seem mysterious and even inscrutable, often become clear as we conclude our verse-by-verse study of the second book in the Bible, Moses' book of The Exodus! Available on audio or video.   Today's Resource: Please consider one of our monthly subscriptions that will not only help support BEL, but they also promote better understanding of the Bible and will equip you to be a better witness to those around you. BEL SUBSCRIPTIONS Monthly Audio & Video Downloads: Now you can subscribe to monthly sermons, Bible studies or topical videos in download form.  Monthly Sermons: Enjoy all of Bob's sermons from the month on Sermon Video DVDs, great also to watch with the family. Or, get these on Sermon Audio CDs which are standard audio Compact Discs that will play on any CD player including the one in your car. Or get them on a single Sermon MP3-CD which will play on an MP3 player, in a DVD player, or in your computer. Monthly Bible Studies: Enjoy the Scriptures with Bob's Monthly Bible Study DVDs, great too for a small group Bible study. Or get these teachings on a single Monthly Bible Study Audio MP3- CD which will play on an MP3 player, in a DVD player, or in your computer. Monthly Topical Videos: Coming to your mailbox, you'll get a Monthly Topical DVD to enjoy one of Bob's great videos specially selected to be entertaining and to teach about life from a biblical worldview. Monthly Best of Bob Shows: Every month our crew selects the eight best BEL shows of the month and for the folks who might have missed some of them, we mail them out on the Best of Bob MP3-CD. Monthly BEL TV Classics: Enjoy Bob Enyart's timeless, popular TV show delivered to your home on the Monthly BEL TV Classics DVDs with great audio and video clarity thanks to our state-of-the-art mastering from the studio-quality Sony beta tapes to DVD! Monthly Donation: For folks who just want to make sure that Bob Enyart Live stays on the air, please consider making a pledge in the form of a Monthly Donation.

In this solo episode of the Investing in Integrity podcast, Ross Overline, CEO and co-founder of Scholars of Finance, offers a thoughtful exploration of leadership, purpose, and principled decision-making in uncertain times. Drawing from his conversations with finance leaders and students, Ross unpacks how values like contentment, gratitude, generosity, and intellectual curiosity help guard against greed and hubris in the finance industry. He shares a practical framework for ethical leadership, emphasizing the power of radical candor in building trust. Ross also reflects on the importance of listening across differences, and the need to carve out space for deep introspection. Listeners will walk away with tangible strategies to lead with humility, stay grounded while managing influence, and drive meaningful impact, both personally and professionally. Whether you're a seasoned executive or emerging leader, Ross's insights offer a timely call to lead with conviction, compassion, and integrity in a complex world.Meet Ross Overline:Ross Overline is the Chairman, CEO, and Co-Founder of Scholars of Finance (SOF), a nonprofit on a mission to inspire character and integrity in the next generation of finance leaders. Through mentorship, leadership development, and values-based community building, Ross empowers young professionals to use finance as a force for good. He previously held roles at Piper Sandler, Twitter/X, and SoFi. Ross earned his bachelor's degree at Fordham and the University of Minnesota, with executive education from Cornell and Stanford.

Most Americans hardly knew about autism in the 1980s and '90s. Then, as if suddenly, autism became big news in the 2000s. And the rate of autism has increased since, including diagnosis among adults. But how did this happen?

Purchase A Jesus-Shaped Life here. Today's conversation on Back Porch Theology is with some of the world's most renowned Bible scholars and theologians who were with us for Kerygma ‘25 including: Dr. Lynn Cohick, Dr. Craig Blomberg, Dr. Craig Keener, Dr. Dorian Coover Cox, Dr. Scot McKnight, Dr. Jim Howard, Dr. Nicole Massey Martin, Dr. Eva Bleeker, and Dr. Joel Muddamalle. Here's a sample of just a few of the questions they answer: What's the significance of the numerous “in Christ” references throughout Paul's New Testament epistles and how do they prove that God's love drives His redemptive plan? Why is Augustine's famous assertion: “In essentials – UNITY; in non-essentials, FREEDOM; in all things – CHARITY” necessary for a well-developed ecclesiology and missional focus? How can those of us who are serious about our faith not lose our heart for Jesus and other image bearers in our quest for biblical accuracy and theological acumen? Why do we have to be careful about merging triumphalism and exceptionalism into our faith narrative? How we can best tune our spiritual ears to the shape in which our Creator Redeemer contextualized this love letter we call the Bible? Today's dream team of scholars is about to give us a master class of biblically informed wisdom infused with grace and humility. So please grab a jumbo cup of java, your Bible, a notebook, and come hang out on the porch with us. We're really glad you're here.

We've all heard the story of Adam and Eve. The so-called “first sin,” the disobedience, the downfall. But what if we've been reading it wrong? What if this ancient story isn't about the first sinner…but the first failed leader? In this episode, leadership scholar and host Dr. Kimberly DeSimone challenges centuries of patriarchal interpretation by reframing the Genesis narrative through the lens of modern, evidence-based leadership theory. From blame-shifting to moral cowardice, we explore how Adam's behavior maps onto core leadership failures across five foundational models: Transformational, Servant, Authentic, Adaptive, and Ethical Leadership. We also examine the enduring harm caused by reading Eve as the source of sin—a misreading that has fueled generations of bias, blame, and the marginalization of women. With insight from feminist and womanist scholars like Phyllis Trible, Renita Weems, and Elisabeth Schüssler Fiorenza, this episode is a powerful call to reclaim sacred texts in ways that center accountability, equity, and truth. Key Topics Covered: Re-examining Genesis 2–3: What the Bible actually says vs. how it's been taught How Adam failed as a leader, not just as a man of faith Applying 5 modern leadership theories to the Eden narrative The damaging legacy of blaming Eve—and by extension, women—for failure The power of feminist biblical interpretation and why it matters How reclaiming this story can lead to more just and equitable leadership today Biblical References: Genesis 2:16–17, 2:22, 3:6, 3:12 (The Holy Bible, New Revised Standard Version. Division of Christian Education of the National Council of the Churches of Christ in the USA, 1989.) Scholars & Thought Leaders: Trible, P. (1984). Texts of Terror Trible, P. (1978). God and the Rhetoric of Sexuality Elisabeth Schüssler Fiorenza – In Memory of Her (1983) Renita J. Weems – Just a Sister Away (1988) Carol Meyers – Discovering Eve (1988) Harding, S. (1991). Whose Science? Whose Knowledge?: Thinking from Women's Lives Code, L. (1991). What Can She Know? Feminist Theory and the Construction of Knowledge  My Manifestatement (Key Takeaway): “It's time to stop interpreting scripture only through the eyes of patriarchy. If we want better leaders, we need better stories—ones that hold power accountable and stop demonizing women to excuse weak leadership.”   Let's Connect @AdvancingWomenPodcast    Please subscribe, rate, and share the podcast! It helps more people find the show!   Follow on Instagram https://www.instagram.com/advancingwomenpodcast/ & Facebook https://www.facebook.com/advancingwomenpodcast/   More on Dr. DeSimone here! https://www.linkedin.com/in/kimberly-desimone-phd-mba-ba00b88/