Podcasts about Scythians

The second part of the discussion of embroidery history covers blackwork and Opus Anglicanum, then embroidery samplers and beetle-wing embroidery. Research: Абильда, Айжан. “Scythians are creators of embroidery art.” Qazaqstan Tarihy. May 24, 2019. https://e-history.kz/en/news/show/7178#:~:text=Embroidery%20is%20a%20traditional%20East,a%20wedding%20or%20a%20party. Angus, Jennifer. “Nature’s Sequins.” Cooper Hewitt. Sept. 14, 2018. https://www.cooperhewitt.org/2018/09/14/natures-sequins/ “The art of printing textile.” Musee de L’Impression sur Etoffes. https://www.musee-impression.com/en/the-collection/ Badshah, Nadeem. “Bayeux tapestry to be insured for £800m for British Museum exhibition.” The Guardian. Dec. 27. 2025. https://www.theguardian.com/world/2025/dec/27/bayeux-tapestry-to-be-insured-for-800m-for-british-museum-exhibition “Bayeux Tapestry.” UNESCO. https://www.unesco.org/en/memory-world/bayeux-tapestry “The Bayeux Tapestry.” La Tapisserie de Bayeux. Bayeux Museum. https://www.bayeuxmuseum.com/en/the-bayeux-tapestry/ Binswanger, Julia. “These Delicate Needles Made From Animal Bones May Have Helped Prehistoric Humans Sew Warm Winter Clothing.” Smithsonian. Dec. 11, 2024. https://www.smithsonianmag.com/smart-news/these-delicate-needles-made-from-animal-bones-may-have-helped-prehistoric-humans-sew-warm-winter-clothing-180985601/ Britannica Editors. "Scythian art". Encyclopedia Britannica, 27 May. 2018, https://www.britannica.com/art/Scythian-art “Chasuble (Opus Anglicanum).” The Met. https://www.metmuseum.org/art/collection/search/466660 Chung, Young Yang. “Silken Threads: A History of Embroidery in China, Korea, Japan, and Vietnam.” Abrams. 2005. Daniels, Margaret Harrington. “Early Pattern Books for Lace and Embroidery.” Bulletin of the Needle and Bobbin Club. https://www2.cs.arizona.edu/patterns/weaving/articles/nb33_lac.pdf “DMC.” Textile Research Center Leiden. https://trc-leiden.nl/trc-needles/organisations-and-movements/companies/dmc “Dragon Robe Decoded.” Sotheby’s. May 23, 2019. https://www.sothebys.com/en/articles/dragon-robe-decoded Embroiderers’ Guild. https://embroiderersguild.com/ Embroiderers’ Guild of America. https://egausa.org/ “Embroidery Techniques from Around the World: Crewel.” Embroiderer’ Guild of America. Oct. 28, 2024. https://egausa.org/embroidery-techniques-from-around-the-world-crewel/ Francfort, H.-P., 2020, “Scythians, Persians, Greeks and Horses: Reflections on Art, Culture Power and Empires in the Light of Frozen Burials and other Excavations”, in: , Londres, British Museum, p. 134-155. https://www.academia.edu/44417916/Francfort_H_P_2020_Scythians_Persians_Greeks_and_Horses_Reflections_on_Art_Culture_Power_and_Empires_in_the_Light_of_Frozen_Burials_and_other_Excavations_in_Londres_British_Museum_p_134_155 “Girlhood Embroidery.” Pilgrim Hall Museum. https://www.pilgrimhall.org/girlhood_embroidery.htm Gower, John G., and G.C. Macaulay, ed. “The Complete Works of John Gower.” Clarendon Press. 1901. https://www.gutenberg.org/files/71162/71162-h/71162-h.htm#Page_1 “Introducing Opus Anglicanum.” Victoria and Albert Museum. https://www.vam.ac.uk/articles/about-opus-anglicanum?srsltid=AfmBOor2pOTddjxaPC9AXHvvQuGXD4Tyx9N3zBeISzMSDHX1KnaUnfnL “Introducing the Scythians.” British Museum. May 30, 2017. https://www.britishmuseum.org/blog/introducing-scythians Nazarova, Yevhenia. “Ukraine's Ancient 'River Guardians.'” Radio Free Europe. Oct. 17, 2021. https://www.rferl.org/a/scythian-dig-ukraine-river-guardians-discovery/31507187.html "Ancient Peruvian Textiles." The Museum Journal XI, no. 3 (September, 1920): 140-147. Accessed December 22, 2025. https://www.penn.museum/sites/journal/843/ “Embroidery – a history of needlework samplers.” Victoria & Albery Museum. https://www.vam.ac.uk/articles/embroidery-a-history-of-needlework-samplers “History of The Broderers.” The Worshipful Company of Broderers. https://broderers.co.uk/history-broderers “The History of Britain's Bayeux Tapestry.” Reading Museum. https://www.readingmuseum.org.uk/collections/britains-bayeux-tapestry/history-britains-bayeux-tapestry Kennedy, Maev. “British Museum to go more than skin deep with Scythian exhibition.” The Guardian. May 30, 2017. https://www.theguardian.com/culture/2017/may/30/british-museum-skin-scythian-exhibition-tattoo-empire Lattanzio, Giaga. “Byzantine.” Fashion History Timeline. FITNYC. https://fashionhistory.fitnyc.edu/byzantine/ Leslie, Catherine Amoroso. “Needlework Through History: An Encyclopedia.” Greenwood Press. 2007. Libes, Kenna. “Beetle-Wing Embroidery in Nineteenth-Century Fashion.” Fashion History Timeline. FITNYC. https://fashionhistory.fitnyc.edu/beetle-wing-19thcentury/ Liu Y, Li Y, Li X, Qin L. The origin and dispersal of the domesticated Chinese oak silkworm, Antheraea pernyi, in China: a reconstruction based on ancient texts. J Insect Sci. 2010;10:180. doi: 10.1673/031.010.14140 “Mrs. Jacob Wendell (Mary Barrett, 1832–1912).” The New York Historical. https://emuseum.nyhistory.org/objects/68658/mrs-jacob-wendell-mary-barrett-18321912 Muntz, Eugene and Louisa J. Davis. “A short history of tapestry. From the earliest times to the end of the 18th century.” London. Cassel & Co. 1885. Accessed online: https://archive.org/details/shorthistoryofta00mntz/page/n3/mode/2up Pohl, Benjamin. “Chewing over the Norman Conquest: the Bayeux Tapestryas monastic mealtime reading.” Historical Research. 2025. https://academic.oup.com/histres/advance-article/doi/10.1093/hisres/htaf029/8377922 Puiu, Tibi. “Pristine 2,300-year-old Scythian woman’s boot found in frozen Altai mountains.” ZME Science. Dec. 29, 2021. https://www.zmescience.com/science/scythian-boots-0532/ Razzall, Katie. “Bayeux Tapestry to return to UK on loan after 900 years.” BBC. July 8, 2025. https://www.bbc.com/news/articles/c14ev1z6d5go Royal School of Needlework. https://royal-needlework.org.uk/ Salmony, Alfred. “The Archaeological Background of textile Production in Soviet Russia Territory.” The Bulletin of the Needle and Bobbin Club. Volume 26. No. 2. 1942. https://www2.cs.arizona.edu/patterns/weaving/periodicals/nb_42_2.pdf “Sampler.” Victoria & Albert Museum. https://collections.vam.ac.uk/item/O46183/sampler-jane-bostocke/ Schӧnsperger, Johann. “Ein ney Furmbüchlein. 1525-1528. Met Museum Collection. https://www.metmuseum.org/art/collection/search/354716 Schӧnsperger, Johann. “Ein new Modelbuch … “ 1524. https://www.metmuseum.org/art/collection/search/354660 Shrader, Dustin. “Embroidery Through the Ages.” Impressions. July 28, 2023. https://impressionsmagazine.com/process-technique/embroidery-through-the-ages/39234/#:~:text=The%20Age%2DOld%20Beginning&text=We%20tend%20to%20typically%20think,to%20generation%20across%20the%20millennia. “Silk Roads Programme.” UNESCO. https://en.unesco.org/silkroad/silkroad-interactive-map Sons of Norway's Cultural Skills Program. “Unit 8: Hardanger Embroidery.” 2018. https://www.sofn.com/wp-content/uploads/2018/11/unit8hardanger_rev8.11.pdf “Suzhou Embroidery.” Smithsonian National Museum of Asian Art.” https://asia-archive.si.edu/learn/for-educators/teaching-china-with-the-smithsonian/videos/suzhou-embroidery/ Teall, John L., Nicol, Donald MacGillivray. "Byzantine Empire". Encyclopedia Britannica, 5 Dec. 2025, https://www.britannica.com/place/Byzantine-Empire Warner, Pamela. “Embroidery: A History.” B.T. Bedford, Ltd. 1991. Watt, James C. Y., and Anne E. Wardwell. “When Silk Was Gold: Central Asian and Chinese Textiles.” Metropolitan Museum of Art. Harry N. Abrams. New York. 1997. https://cdn.sanity.io/files/cctd4ker/production/d781d44d3048d49257072d610034400182246d3e.pdf Watt, Melinda. “Textile Production in Europe: Embroidery, 1600–1800.” The Met. Oct. 1, 2003. https://www.metmuseum.org/essays/textile-production-in-europe-embroidery-1600-1800 See omnystudio.com/listener for privacy information.

They were disciples of Saint Andrew the Apostle, the first missionary to the lands north of the Black Sea. They witnessed to Christ around the Danube River and converted many to the Faith. They were arrested and condemned, and died immersed to their necks in icy water.   In the Prologue, St Nikolai Velimirovich describes them as the “first Slavic martyrs mentioned in history.” In ancient martyrologies they are referred to as Scythians, a term applied to the peoples living around the Black Sea in the early Christian era. It is doubtful that they were members of the Slavic people as we understand them today, though it seems that they were the first martyrs in the lands that are now inhabited by the Slavic people.

The first installment of this two-parter covers ancient embroidery around the world, and then focuses on European embroidery, Chinese dragon robes, and the Bayeux Tapestry. Research: Абильда, Айжан. “Scythians are creators of embroidery art.” Qazaqstan Tarihy. May 24, 2019. https://e-history.kz/en/news/show/7178#:~:text=Embroidery%20is%20a%20traditional%20East,a%20wedding%20or%20a%20party. Angus, Jennifer. “Nature’s Sequins.” Cooper Hewitt. Sept. 14, 2018. https://www.cooperhewitt.org/2018/09/14/natures-sequins/ “The art of printing textile.” Musee de L’Impression sur Etoffes. https://www.musee-impression.com/en/the-collection/ Badshah, Nadeem. “Bayeux tapestry to be insured for £800m for British Museum exhibition.” The Guardian. Dec. 27. 2025. https://www.theguardian.com/world/2025/dec/27/bayeux-tapestry-to-be-insured-for-800m-for-british-museum-exhibition “Bayeux Tapestry.” UNESCO. https://www.unesco.org/en/memory-world/bayeux-tapestry “The Bayeux Tapestry.” La Tapisserie de Bayeux. Bayeux Museum. https://www.bayeuxmuseum.com/en/the-bayeux-tapestry/ Binswanger, Julia. “These Delicate Needles Made From Animal Bones May Have Helped Prehistoric Humans Sew Warm Winter Clothing.” Smithsonian. Dec. 11, 2024. https://www.smithsonianmag.com/smart-news/these-delicate-needles-made-from-animal-bones-may-have-helped-prehistoric-humans-sew-warm-winter-clothing-180985601/ Britannica Editors. "Scythian art". Encyclopedia Britannica, 27 May. 2018, https://www.britannica.com/art/Scythian-art “Chasuble (Opus Anglicanum).” The Met. https://www.metmuseum.org/art/collection/search/466660 Chung, Young Yang. “Silken Threads: A History of Embroidery in China, Korea, Japan, and Vietnam.” Abrams. 2005. Daniels, Margaret Harrington. “Early Pattern Books for Lace and Embroidery.” Bulletin of the Needle and Bobbin Club. https://www2.cs.arizona.edu/patterns/weaving/articles/nb33_lac.pdf “DMC.” Textile Research Center Leiden. https://trc-leiden.nl/trc-needles/organisations-and-movements/companies/dmc “Dragon Robe Decoded.” Sotheby’s. May 23, 2019. https://www.sothebys.com/en/articles/dragon-robe-decoded Embroiderers’ Guild. https://embroiderersguild.com/ Embroiderers’ Guild of America. https://egausa.org/ “Embroidery Techniques from Around the World: Crewel.” Embroiderer’ Guild of America. Oct. 28, 2024. https://egausa.org/embroidery-techniques-from-around-the-world-crewel/ Francfort, H.-P., 2020, “Scythians, Persians, Greeks and Horses: Reflections on Art, Culture Power and Empires in the Light of Frozen Burials and other Excavations”, in: , Londres, British Museum, p. 134-155. https://www.academia.edu/44417916/Francfort_H_P_2020_Scythians_Persians_Greeks_and_Horses_Reflections_on_Art_Culture_Power_and_Empires_in_the_Light_of_Frozen_Burials_and_other_Excavations_in_Londres_British_Museum_p_134_155 “Girlhood Embroidery.” Pilgrim Hall Museum. https://www.pilgrimhall.org/girlhood_embroidery.htm Gower, John G., and G.C. Macaulay, ed. “The Complete Works of John Gower.” Clarendon Press. 1901. https://www.gutenberg.org/files/71162/71162-h/71162-h.htm#Page_1 “Introducing Opus Anglicanum.” Victoria and Albert Museum. https://www.vam.ac.uk/articles/about-opus-anglicanum?srsltid=AfmBOor2pOTddjxaPC9AXHvvQuGXD4Tyx9N3zBeISzMSDHX1KnaUnfnL “Introducing the Scythians.” British Museum. May 30, 2017. https://www.britishmuseum.org/blog/introducing-scythians Nazarova, Yevhenia. “Ukraine's Ancient 'River Guardians.'” Radio Free Europe. Oct. 17, 2021. https://www.rferl.org/a/scythian-dig-ukraine-river-guardians-discovery/31507187.html "Ancient Peruvian Textiles." The Museum Journal XI, no. 3 (September, 1920): 140-147. Accessed December 22, 2025. https://www.penn.museum/sites/journal/843/ “Embroidery – a history of needlework samplers.” Victoria & Albery Museum. https://www.vam.ac.uk/articles/embroidery-a-history-of-needlework-samplers “History of The Broderers.” The Worshipful Company of Broderers. https://broderers.co.uk/history-broderers “The History of Britain's Bayeux Tapestry.” Reading Museum. https://www.readingmuseum.org.uk/collections/britains-bayeux-tapestry/history-britains-bayeux-tapestry Kennedy, Maev. “British Museum to go more than skin deep with Scythian exhibition.” The Guardian. May 30, 2017. https://www.theguardian.com/culture/2017/may/30/british-museum-skin-scythian-exhibition-tattoo-empire Lattanzio, Giaga. “Byzantine.” Fashion History Timeline. FITNYC. https://fashionhistory.fitnyc.edu/byzantine/ Leslie, Catherine Amoroso. “Needlework Through History: An Encyclopedia.” Greenwood Press. 2007. Libes, Kenna. “Beetle-Wing Embroidery in Nineteenth-Century Fashion.” Fashion History Timeline. FITNYC. https://fashionhistory.fitnyc.edu/beetle-wing-19thcentury/ Liu Y, Li Y, Li X, Qin L. The origin and dispersal of the domesticated Chinese oak silkworm, Antheraea pernyi, in China: a reconstruction based on ancient texts. J Insect Sci. 2010;10:180. doi: 10.1673/031.010.14140 “Mrs. Jacob Wendell (Mary Barrett, 1832–1912).” The New York Historical. https://emuseum.nyhistory.org/objects/68658/mrs-jacob-wendell-mary-barrett-18321912 Muntz, Eugene and Louisa J. Davis. “A short history of tapestry. From the earliest times to the end of the 18th century.” London. Cassel & Co. 1885. Accessed online: https://archive.org/details/shorthistoryofta00mntz/page/n3/mode/2up Pohl, Benjamin. “Chewing over the Norman Conquest: the Bayeux Tapestryas monastic mealtime reading.” Historical Research. 2025. https://academic.oup.com/histres/advance-article/doi/10.1093/hisres/htaf029/8377922 Puiu, Tibi. “Pristine 2,300-year-old Scythian woman’s boot found in frozen Altai mountains.” ZME Science. Dec. 29, 2021. https://www.zmescience.com/science/scythian-boots-0532/ Razzall, Katie. “Bayeux Tapestry to return to UK on loan after 900 years.” BBC. July 8, 2025. https://www.bbc.com/news/articles/c14ev1z6d5go Royal School of Needlework. https://royal-needlework.org.uk/ Salmony, Alfred. “The Archaeological Background of textile Production in Soviet Russia Territory.” The Bulletin of the Needle and Bobbin Club. Volume 26. No. 2. 1942. https://www2.cs.arizona.edu/patterns/weaving/periodicals/nb_42_2.pdf “Sampler.” Victoria & Albert Museum. https://collections.vam.ac.uk/item/O46183/sampler-jane-bostocke/ Schӧnsperger, Johann. “Ein ney Furmbüchlein. 1525-1528. Met Museum Collection. https://www.metmuseum.org/art/collection/search/354716 Schӧnsperger, Johann. “Ein new Modelbuch … “ 1524. https://www.metmuseum.org/art/collection/search/354660 Shrader, Dustin. “Embroidery Through the Ages.” Impressions. July 28, 2023. https://impressionsmagazine.com/process-technique/embroidery-through-the-ages/39234/#:~:text=The%20Age%2DOld%20Beginning&text=We%20tend%20to%20typically%20think,to%20generation%20across%20the%20millennia. “Silk Roads Programme.” UNESCO. https://en.unesco.org/silkroad/silkroad-interactive-map Sons of Norway's Cultural Skills Program. “Unit 8: Hardanger Embroidery.” 2018. https://www.sofn.com/wp-content/uploads/2018/11/unit8hardanger_rev8.11.pdf “Suzhou Embroidery.” Smithsonian National Museum of Asian Art.” https://asia-archive.si.edu/learn/for-educators/teaching-china-with-the-smithsonian/videos/suzhou-embroidery/ Teall, John L., Nicol, Donald MacGillivray. "Byzantine Empire". Encyclopedia Britannica, 5 Dec. 2025, https://www.britannica.com/place/Byzantine-Empire Warner, Pamela. “Embroidery: A History.” B.T. Bedford, Ltd. 1991. Watt, James C. Y., and Anne E. Wardwell. “When Silk Was Gold: Central Asian and Chinese Textiles.” Metropolitan Museum of Art. Harry N. Abrams. New York. 1997. https://cdn.sanity.io/files/cctd4ker/production/d781d44d3048d49257072d610034400182246d3e.pdf Watt, Melinda. “Textile Production in Europe: Embroidery, 1600–1800.” The Met. Oct. 1, 2003. https://www.metmuseum.org/essays/textile-production-in-europe-embroidery-1600-1800 See omnystudio.com/listener for privacy information.

In this episode we sit down with Walter Penrose, PhD, associate professor of history at San Diego State University. Dr. Penrose specializes in the History of Gender and Sexuality in Ancient Greek, Hellenistic, and South Asian contexts. We talk with him about the historical views of the Amazons, particularly in the non-Western world. Female bodyguards were employed by the Ancient Indians and Persians and many of these women came from the Black Sea region-- the same region where the Greeks identified the presence of Amazons.  We discuss the Indian concept of "Stri Rajya" or "The Kingdom of Women"  which the Ancient Indians located to the west of them, towards the Eurasian Steppe and Caspian Sea-- in the same neighborhood as the Black Sea.  Lastly, we also explore the stories of Hellenistic warrior queens and their connection to the warlike tribes from the same region as the female bodyguards and The Kingdom of Women: the Thracians, Scythians and Sauromatians. Sean Marlon Newcombe and Dawn "Sam" Alden co-host.

Did warrior women inspire Greek myth? Explore Amazons, Scythian fighters, archaeology, and legend to uncover whether history hides real female warriors behind one of antiquity's most powerful myths. Learn more about your ad choices. Visit megaphone.fm/adchoices

Colossians 3:1-14If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory. Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator. Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all. Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony.*Please note: This week's sermon podcast had a few technical hiccups, so the audio quality isn't our usual standard. We still felt it was important to share, as we continue to seek the Lord in 2026! We hope it encourages you.

Our Election in Christ (2) (audio) David Eells - 1/7/26 I'm going to continue where we left off in part one, about our election in Christ. We were speaking about how Judas was identified from among the disciples. (Joh.6:70) Jesus answered them, Did not I choose you the twelve, and one of you is a devil? (71) Now he spake of Judas [the son] of Simon Iscariot, for he it was that should betray him, [being] one of the twelve. So, Jesus understood that Judas was a son of the devil, yet He called him to walk among the 12 in (Joh.13:18) I speak not of you all: I know whom I have chosen.... So Judas was not chosen . He went on to explain that He was not speaking of Judas, who never had ears to hear the spirit words and didn't believe. (Joh.6:63) It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life. (64) But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who it was that should betray him. (65) And he said, For this cause have I said unto you, that no man can come unto me, except it be given unto him of the Father. Let me point out to you that it's not who receives the call and starts out with you who is chosen; it's who is still with you at the end. (2Jn.7) For many deceivers are gone forth into the world.... John is talking about them leaving Christianity. (1Jn.2:18) Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour. (19) They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but [they went out,] that they might be made manifest that they all are not of us. “They” here is referring to the antichrist body leaving the Church. The Beast is antichrist in the world, but antichrist in the Church is this son of perdition or destruction. They will all be reprobated like Judas so you will know them. (2Jn.7) For many deceivers are gone forth into the world, (I.e, out of the Church) [even] they that confess not that Jesus Christ cometh in the flesh. (They deny, “Christ in us the hope of glory.”) This is the deceiver and the antichrist. (8) Look to yourselves, that ye lose not the things which we have wrought, but that ye receive a full reward. (9) Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son. So it's not “he who began with you” who is chosen; it's “he that abideth in the teaching” to prove they are not antichrist. Some people say they love the Word and seem very eager to study the Word, but there comes a point where they decide not to go any deeper, usually because it comes against their flesh. You know, lost people like knowledge. They like knowing things that other people don't know because they are prideful and this gives them a reason to be puffed up. The son of perdition likes knowledge, but when it comes to knowledge that demands a change in their life, that's where those people start filtering out, as the Bible says: (1Jn.2:19) They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but [they went out,] that they might be made manifest that they all are not of us. In the parable of the sower, three out of four, fell away. (2Jn.9) Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son. “He that abideth not in the teaching of Christ, hath not God.” This is saying you have to be obedient to have the Father and the Son. Antichrist are those who go out from among you and are denying the Father and the Son because they are not obedient to the Word. Remember that Jesus said, (Joh.14:15) If ye love me, ye will keep my commandments. (23) Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. That's not a promise to those who are disobedient or to those who start out and don't finish the course. That's a promise to those who endure until the end denying their flesh. (Mat.24:13) But he that endureth to the end, the same shall be saved. (1Co.1:23) But we preach Christ crucified, unto Jews a stumblingblock, and unto Gentiles foolishness; (24) but unto them that are called (meaning “invited” to partake in election), both Jews and Greeks, Christ the power of God, and the wisdom of God. People who are called understand the wisdom of the Gospel, but to the rest, it's foolishness and a stumblingblock. However, you may preach the Gospel to somebody today, and they won't come, but they might come later on because the right foundation was finally laid and the right timing has finally come. Just because someone doesn't accept the Gospel today doesn't mean that they're forever lost of God's calling, but only the called are going to come to Christ. Only the called have initial salvation. A good example of that is, (26) For behold your calling, brethren, that not many wise after the flesh, not many mighty, not many noble, [are called:].... It's not many who “accept Christ” to begin with. This calling is not to the lost. This calling is internal; the calling is a gift from God to those who are being saved. The Bible never says, all are called. But it does teach that not all have the gift of faith. Everything in this world was created for the purpose of manifesting sons of God and everything that Paul did was toward that purpose. He said in (2Ti.2:10) Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. God called His Son out of Egypt (Hosea 11:1), but then He tried Him in the wilderness to find out who was going to go on to the Promised Land. Those who went on into the Promised Land were in type God's elect. Notice that His whole purpose was for the elect, not for those who fell away in the wilderness. You see, God's grace has been given to all those who are called, but it's the elect among the called who are going to take advantage of it and that's the difference. Paul dealt with many, but everything he did was for the few, the elect. God used Paul to fulfill His purpose. (Joh.6:37) All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out. This is very interesting because the phrase “come to me” is used many places in Scripture. Jesus told the Jews in (Joh.5:39) Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me; (40) and ye will not come to me, that ye may have life. That was obvious about most of the Jews then, who rejected everything that Jesus said. And it's obvious about those people today who reject everything that Jesus said, but did you know that some of those people who walked with Jesus, even as disciples, wouldn't come to Him? (Joh.6:66) Upon this many of his disciples went back, and walked no more with him. That actually happened, then and now. Notice the verse number 666. Antichrist was coming out from among them as we saw. Only God can cause a person to come to Jesus: (Joh.6:39) And this is the will of him that sent me, that of all that which he hath given me I should lose nothing, but should raise it up at the last day. (40) For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day… (44) No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day. It's not possible for anyone to come unto Jesus, except the Father draws them. It is possible for them to come to church and to believe many doctrines. They can go to an altar and accept Jesus as their Savior, even though we don't see anything in the Scriptures about that. But people will not actually come unto Jesus unless they are drawn by God. (Son.1:4 Draw me; we will run after thee:) (Mar.1:14) Now after John was delivered up, Jesus came into Galilee, preaching the gospel of God, (15) and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel. “Repent and believe” is the Gospel being preached in the Scriptures, but it's been pushed aside for another gospel that says, “Just accept Jesus Christ.” That's a gospel that fills up the Church with tares because you can “accept” Him while He does not “accept” you. You can “accept” without repenting and believing. We've seen people who have come to the Unleavened Bread Bible Study and even when they were shown, “This is what the Scripture says,” they refused to believe it. The Greek word for “repent” is metanoeo and it means “to change your mind; to think differently.” Repenting means to change your mind and believe the Scriptures.  Some people refuse to do that. Yes, they can “accept” Jesus all they want, but Jesus doesn't accept them unless they repent and believe. Let me show you again that you can walk with Jesus, but not come unto Jesus: (Joh.6:64) But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who it was that should betray him. That tells you Jesus knew from the beginning that Judas didn't believe. (65) And he said, For this cause have I said unto you, that no man can come unto me.... Judas was doing the same mighty works, and he was accepted among the disciples because they didn't know that he wasn't like them. Did he come to Jesus? No. Judas was walking with Jesus, and yet Judas didn't come to Him. Somewhere along the way, if you adhere to the Scriptures, those who are not of God are going to be filtered out. They are going to come to a place where the Scripture demands obedience and they will not obey, which is to repent and believe. (Joh.6:65) And he said, For this cause have I said unto you, that no man can come unto me, except it be given unto him of the Father. (66) Upon this many of his disciples went back, and walked no more with him. (67) Jesus said therefore unto the twelve, Would ye also go away? (68) Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. (69) And we have believed and know that thou art the Holy One of God. (70) Jesus answered them, Did not I choose you the twelve, and one of you is a devil? He said several things about this devil. Jesus said that he didn't believe, he hadn't come unto Him, and he's not going to obey. (71) Now he spake of Judas [the son] of Simon Iscariot, for he it was that should betray him, [being] one of the twelve. The son of perdition is still in the Church today. Let's read (2Th.2:3) Let no man beguile you in any wise: for [it will not be,] (the coming of the Lord) except the falling away come first, and the man of sin be revealed, the son of perdition, (I.e., Like Judas they will eventually faction and fall away to prove who they are. We have seen this first hand.) (4) he that opposeth and exalteth himself against all that is called God or that is worshipped (Like Judas, they don't start out this way, they end up this way.); so that he sitteth in the temple (Which in Greek is the word, Naos, which is always used by Paul as the people, not the building.) of God, setting himself forth as God. (I.e., They are their own God) (5) Remember ye not, that, when I was yet with you, I told you these things? (6) And now ye know that which restraineth, to the end that he may be revealed in his own season. (7) For the mystery of lawlessness doth already work: only [there is] one that restraineth (the coming of the Lord) now, until he be taken out of the way. (The numeric pattern shows “until he be come out of the midst”. He will be taken out so that the body can be spotless, ready for the coming of the Lord.) (8) And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming; (9) [even he,] whose coming is according to the working of Satan with all power and signs and lying wonders, (10) and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they might be saved. (Everyone they deceived also became one of them.) (11) And for this cause God sendeth them a working of error, that they should believe a lie: (12) that they all might be judged who believed not the truth, but had pleasure in unrighteousness.  That's talking about the corporate son of perdition in the corporate body of the Church. They are walking with Jesus, but they are not coming unto Jesus and they are doing the works that Judas was doing because Jesus gave Judas authority along with the others. You can have some works without the Life. (Mat.10:1) And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness. (Mar.6:12) And they went out, and preached that [men] should repent. (13) And they cast out many demons, and anointed with oil many that were sick, and healed them. He didn't choose Judas to be one of the elect, but he chose him to be one of the 12 and He gave him authority. We read in (1Co.11:19) For there must be also factions among you, that they that are approved may be made manifest among you. It's necessary for factions to be among the people of God to prove them. (Luk.17:1) And he (Jesus) said unto his disciples, It is impossible but that occasions of stumbling should come; but woe unto him, through whom they come! It's necessary that these occasions of stumbling and these “heresies” come because they weed out the tares from among the wheat. They weed out those who don't bear fruit, and so Jesus chose Judas and didn't do anything to separate him from out of their midst, even though He knew what Judas was. It was the Word that finally ended up separating Judas; just as in these days, it's the Word that separates the Judas', the sons of perdition, from among the disciples. Judas brought Jesus to His cross. (Joh.17:2) Even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. Remember that Jesus said in (6:37) All that which the Father giveth me shall come unto me.... The “freewillers” say, “If you don't go get them, they won't come.” Well, I do believe in going and preaching the Gospel, but I tell you, if you don't go, somebody will, and those who are His are going to come. Some people think that Jesus failed in His mission because He gained so few disciples. No, He said in (Joh.17:4) I glorified thee on the earth, having accomplished the work which thou hast given me to do. What was that work? (6) I manifested thy name unto the men whom thou gavest me out of the world.... Notice that the Lord manifested His name only to the elect among Israel, a type of the Church. He was not manifesting His name to anybody else. (Psa.147:19) He showeth his word unto Jacob, His statutes and his ordinances unto Israel. (20) He hath not dealt so with any nation; And as for his ordinances, they have not known them. Praise ye the Lord. Jesus is still doing that today; He is still revealing His statutes and His commandments only to the Israel of God, circumcised in heart not flesh. Only spiritual Israel is a “chosen” generation now. But to the true Church He said in (1Pe.2:9) But ye are an elect (chosen) race, a royal priesthood, a holy nation, a people for God's own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light. Notice carefully who the elect race is now. (Joh.17:6) I manifested thy name unto the men whom thou gavest me out of the world: thine they were.... This is the Church whom He “called out” of Judaism. Church means “the called out ones”. You see, before they came to Jesus, they belonged to God. They always belonged to God. Let me tell you something about the sons of God and the sons of the devil. According to election, a child of God was never a son of the devil. According to nature, they were sons of the devil as in (Ephesians 2:2,3), but according to election, they were never sons of the devil. Why? (Eph.1:4) Even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love. In the mind of God, anybody who is a son was always a son. So Jesus tells us, (Joh.17:6) I manifested thy name unto the men whom thou gavest me out of the world: thine they were and thou gavest them to me (They belonged to God, who doesn't dwell in time, before they came to Jesus.); and they have kept thy word.  When the disciples walked with Jesus as His children (Mark 10:24; John 13:33; 21:5), they grew in wisdom and understanding, as the Bible says of Jesus: (Luk.2:52) And Jesus advanced in wisdom and stature, and in favor with God and men. God didn't attribute to Him any of the childish things that Jesus might have done as a child because children do things grownups would never think of. He didn't attribute to the disciples any of the childish things that they said and did. (Psa.32:2) Blessed is the man unto whom the Lord imputeth not iniquity, And in whose spirit there is no guile. Jesus didn't hold against them the mistakes they made in ignorance. He had to rebuke them so that they would know what was displeasing to God. (Matthew 17:17; Mark 9:19; 16:14; Luke 9:41; 24:38; John 20:27; etc.) In spite of this He said, “They have kept thy Word.” (Joh.17:9) I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine.... Notice Jesus was not going to pray for the world, but it's something we see done all the time. Do you know for whom we are actually praying when we pray for the world? We are praying for God's elect. Jesus said, “I don't pray for the world; I pray for those whom You have given me because they are Yours.” Someone who is not God's, will never be God's. We were chosen in Christ before times eternal, before the world was made. A person who is a child of God always belonged to God through election. Remember that God uses methods in election and He doesn't go around these methods.  He always uses the faith and prayers of His people to manifest election. He's going to use the faith and prayers of parents for their children to bring their children into the election. He's going to use the faith and prayers that you have for other people who are the elect of God. Some people say, “If my children are elect, they will just come into the Kingdom.” No, those people are neglecting the method by which God elects. God's method for election is faith and prayer. I personally don't believe that God does anything on the earth whereby He doesn't use someone in faith and prayer to bring it to pass. We have examples in the Scriptures of how God always used the faith and prayers of people to manifest miracles, to heal, to bring salvation, and so on (Genesis 32:9-12,18; Job 42:7-9; Luke 22:31-32; Acts 9:10-19; etc.) God has chosen to use the vessel of man to bring things to pass, and He's not going to circumvent man. You may have heard the old saying, “Prayer changes things,” but that's not a Scriptural statement. Prayer fulfills things. God chose, from the foundation of the world, His elect to come into His Kingdom. Through faith and prayer you can be a vessel to bring this to pass. What happens is that God puts in you the desire and faith to pray for certain people, and then He brings them in. (Php.2:13) For it is God who worketh in you both to will and to work, for his good pleasure. And Jesus told the disciples in (Mar.11:24) Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye received them, and ye shall have them. What's the condition there? “Believe that ye receive them.” Faith is a gift of God. You see, “All things whatsoever” is a dangerous promise unless you know that God has total control over the situation because He's the one who gives faith in the first place.  If you've ever tried and failed, over and over, to believe for something, sometimes it's because you are praying for something that's not Scriptural. And your faith doesn't hold up, of course, because God doesn't want you praying for that. I don't want you to use this as an excuse, though; many people pray for things and then don't endure in their faith to receive them. Jesus rebuked His disciples for their unbelief in (Matthew 8:26; 17:20; Mark 9:19; Luke 7:9; etc.)  Remember what God said to Ananias when he questioned God's choice of Paul: (Act.9:15) But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel… (17) And Ananias departed, and entered into the house; and laying his hands on him said, Brother Saul, the Lord, [even] Jesus, who appeared unto thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Spirit. (18) And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized. God chose Paul to do wonderful things, and God put it into the heart of Ananias to come and pray for Paul to receive his sight and the Holy Spirit. That's a good example of how God uses people to do His will. Another good example is the story of Cornelius: (Act.10:3) He saw in a vision openly, as it were about the ninth hour of the day, an angel of God coming in unto him, and saying to him, Cornelius. (4) And he, fastening his eyes upon him, and being affrighted, said, What is it, Lord? And he said unto him, Thy prayers and thine alms are gone up for a memorial before God. (5) And now send men to Joppa, and fetch one Simon, who is surnamed Peter: (6) he lodgeth with one Simon a tanner, whose house is by the sea side. (21) And Peter went down to the men, and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? (22) And they said, Cornelius, a centurion, a righteous man and one that feareth God, and well reported of by all the nation of the Jews, was warned of God by a holy angel to send for thee into his house, and to hear words from thee. The angel was showing Cornelius to send for Peter and he will come and tell you how to be saved. Angels could do this but they don't because God chooses to use men. Jesus said, (Joh.17:12) While I was with them, I kept them in thy name which thou hast given me: and I guarded them, and not one of them perished, but the son of perdition; that the scripture might be fulfilled. Again, in our day, the only one who is going to perish among the people, who are thought of as disciples of Christ, will be the son of perdition. “Not one of them perished” who was truly a child of God. Judas was not a child of God. According to Jesus, he was a son of the devil. Is there a “son of the devil” in the Church today? Yes, there certainly is; he was called “Antichrist.” Also in (Joh.3:18) He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God.  Now the Armenians want you to believe that God loves everybody, but they must not have read this verse: (Joh.13:1) Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. You see, the doctrine that says God loves everybody is not in the Scriptures: (Rom.9:13) Even as it is written, Jacob I loved, but Esau I hated. That's what the Bible says and we should believe it. Jacob, in type and shadow, represents the true Church. Esau represents those who hate the chosen people and fight against them to our day. Both of these men had the same mother and father. So we can see that among Christians, there are those whom God loves and there are those whom God hates for mistreating their brother. Physical lineages of flesh mean nothing in the New Testament. There are born-again men in all races. Many verses prove God is particular about whom He loves: (Psa.5:5) The arrogant shall not stand in thy sight: Thou hatest all workers of iniquity. Yet it also says, (Rom.5:8) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. I discovered something about that. I discovered that God's love is just like His faith. He doesn't love you for what you are; He loves you for what He will make of you. God sees the end from the beginning (Isaiah 46:10). If He loves you for what you are, then that would mean He loves sin and that's not true because the Bible says He hates “all workers of iniquity,” and the worker of iniquity is the “old man.”  Let's read (Eph.4:17) This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, (18) being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart; (19) who being past feeling gave themselves up to lasciviousness, to work all uncleanness with greediness. (20) But ye did not so learn Christ; (21) if so be that ye heard him, and were taught in him, even as truth is in Jesus: (22) that ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit; (23) and that ye be renewed in the spirit of your mind, (24) and put on the new man, that after God hath been created in righteousness and holiness of truth.  There is a means to the end of election. (Col.3:5) Put to death therefore your members which are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; (6) for which things' sake cometh the wrath of God upon the sons of disobedience: (7) wherein ye also once walked, when ye lived in these things; (8) but now do ye also put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth: (9) lie not one to another; seeing that ye have put off the old man with his doings, (10) and have put on the new man, (That is faith.) that is being renewed unto knowledge after the image of him that created him: (11) where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all. God hates the old man and the Bible says the old man is the enemy of God: (Rom.8:6) For the mind of the flesh is death; but the mind of the Spirit is life and peace: (7) because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: (8) and they that are in the flesh cannot please God. Some people want to convert the old man. He cannot be converted; it's not possible. He has to die. God loves you for the seed that He's sowing in you and what that seed is going to bring forth. God loves the fruit and the fruit is Jesus. He doesn't love the dirt. The Bible says He hates all workers of iniquity and people are workers of iniquity. Maybe you've heard someone say, “God loves the sinner but hates the sin.” Well, that's a complete lie and it's not Scriptural. He hates all workers of iniquity, so how can God love the sinner when the sinner IS sin and his whole nature is sin? Pick out any sinner in the world. They are bound in sin and “shapen in iniquity” (Psalm 51:5; Acts 8:23); their whole nature is sin. Their whole nature is self-will and rebellion against God.  There's no way to pick out something there that is righteous and good because nothing righteous and good is in a person if the seed of God hasn't been sown in them. (Psa.11:5) The Lord trieth the righteous; But the wicked and him that loveth violence his soul hateth. (Pro.6:16) There are six things which the Lord hateth; Yea, seven which are an abomination unto him: (17) Haughty eyes, a lying tongue, And hands that shed innocent blood; (18) A heart that deviseth wicked purposes, Feet that are swift in running to mischief, (19) A false witness that uttereth lies, And he that soweth discord among brethren. You know, that clearly describes unregenerate man, so it's clear that when we come to God, His love for us is a love of faith. (Rom.5:8) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. He loves us by faith; for what He sees we will be (1 Corinthians 13:12; 15:49; 1 John 3:2). It's a false doctrine that God loves everybody. God can save anybody He wants to save, as you can see in Apostle Paul's conversion, and if He loves them, He will certainly save them. (Psa.147:19) He showeth his word unto Jacob, His statutes and his ordinances unto Israel. (20) He hath not dealt so with any nation; And as for his ordinances, they have not known them. Praise ye the Lord. God called Israel and He didn't call any other nation. Did He love any other nation? No, obviously not. Whom did He love? He loved Israel and He still loves Israel. He still calls His spiritual Israel, and He still reveals His statutes unto them.  (Deu.7:7) The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all peoples: (8) but because the Lord loveth you, and because he would keep the oath which he sware unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt. God revealed Himself to Israel and He knew that they were the least of the nations. They were the smallest nation; they were the weakest nation, and He revealed Himself to them. It's the same today! True spiritual Israel is a very small percentage of the world's population, and God is revealing Himself to them. He loves them and He doesn't love the rest. As it was with Noah in the ark.

Todaywe are continuing our study in Ephesians chapter 4, focusing specifically onverses 22 through 24. The Apostle Paul has been explaining that because we nowhave a new position in Christ as believers, we should no longer walk the way weonce did—or the way the Gentiles around us walk. In other words, the worldwalks one way, but we are called to walk differently. As believers in Christ,we should live differently, speak differently, and have a different attitude.Why? Because we are now in Christ. Paulexplains it this way in verse 22: We are to put off our former conduct—the oldman—which grows corrupt according to deceitful lusts. Then, in verse 23, we areto be renewed in the spirit of our minds. Finally, in verse 24, we are to puton the new man, which was created according to God in true righteousness andholiness. Whatdoes this mean? To put off the old man means that, as believers, weintentionally reject the sinful nature we inherited from Adam. The old self iscorrupted by deceitful desires, as Paul describes here in Ephesians. This isnot merely about changing bad habits; it is about our core identity beforeChrist. Prior to salvation, we were enslaved to sin. InColossians 3:1–11, Paul gives specific examples of the old life—immorality,greed, anger, and lying. These practices once defined us, but they lead tospiritual death and bring about God's wrath. Spiritually speaking, putting offthe old man is like taking off filthy clothes after a long, grimy day. It is adecisive act of faith. When we trusted Christ, our old self was crucified withHim. Paul teaches this clearly in Romans chapter 6. We do not reform the oldman—we put him off, because in God's eyes he is already dead. This truth bringsreal freedom as we choose righteousness. I encourage you to read Romans 6,because it reminds us that we are no longer enslaved to sin. We are now free tolive a righteous life as followers of Jesus Christ (Romans 6:11-18). Conversely,when we put off the old man, we are also called to put on the new man. Thismeans we actively embrace our new identity in Christ. The new self is createdin Christ's likeness and is renewed in mind, spirit, and life. Ephesians tellsus this new man is characterized by true righteousness and holiness. The bookof Colossians adds that this new self is renewed in the image of our Creator,where divisions such as race, background, or status fade away—because Christ isall and in all. As Paul says, “Where there is neither Greek nor Jew,circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christis all and in all.” (Colossians 3:9-11). Spiritually,putting off the old man is like taking off dirty clothes, and putting on thenew man is like being clothed with something entirely new. We do thisconsciously—daily, even moment by moment—remembering that Christ is our lifeand our all in all. When we practice this as we should, it becomes a lifestyleof godliness. As Brother Lawrence spoke of practicing the presence of God, wemight also say we are practicing holiness—choosing Christ over the flesh, overthe old ways. We choose to read the Word of God, to follow Him, to love Him, tolive for Him, and to witness for Him. Oh,my friend, when this becomes our reality, we are truly free—free to do what weought to do: to love the Lord and to live a life of holiness and righteousnessbefore Him. That is exactly what Paul is teaching us here: put off the old man,put on the new man, and live in freedom for the glory of God. MayGod bless you as you dedicate and consecrate your life to Him. As Romans 12:1–2reminds us, “Do not be conformed to this world, but be transformed by therenewing of your mind, that you may prove what is that good and acceptable andperfect will of God.” Godbless!

Today on Nephilim Death Squad, we sit down with Ben Baumgardner of End of the World News for one of the most explosive breakdowns we've ever had on the show. Ben unloads a full presentation on fallen-angel bloodlines, the real story behind global intelligence agencies, Deuteronomy 32 nations, Scythians, Ashkenaz, royal crests, esoteric symbolism, manufactured prophecy, and how all of it ties directly into modern geopolitics.We also dive into:The Holy Spirit moment that opened the episodeManufactured “Jew noticing” and why the outrage cycle is engineeredWhy governments don't work for you — they work on youNephilim tribes, Ashkenaz, Gog/Magog, and end-times timelinesJesuits, Basque bloodlines, RH-negative connections, and ancient giantsPagan resurgence, Christian identity distortion, and spiritual warfareHow Rome never died — it just changed uniformsWhy prophecy can be fulfilled even if man tries to manufacture itThis episode is chaos, theology, conspiracy, and Holy Spirit clarity all at once — classic NDS.➡️ Support the show & watch all episodes LIVE:patreon.com/nephilimdeathsquad➡️ Recorded at The Standard Coffee Shop  in Lady Lake, FL.

I Corinthians 4:9-16 St. John 1:35-51 In this homily for the Feast of St. Andrew, Fr. Anthony contrasts the world's definition of success with the apostolic witness of sacrifice, humility, and courageous love. Drawing on St. Paul's admonition to the Corinthians, he calls Christians to recover the reverence due to bishops and spiritual fathers, to reject the corrosive logic of social media, and to return to the ascetical path that forms us for theosis. St. Andrew and St. Paul's lives reveals that true honor is found not in comfort or acclaim but in following Christ wherever He leads — even into suffering and martyrdom.  Enjoy the show! ---- St. Andrew Day, 2025 The Orthodox Church takes apostolic succession very seriously; the preservation of "the faith passed on to the apostles" is maintained by the physicality of the ordination of bishops by bishops, all of who can trace the history of the ordination of the bishops who ordained them back to one or more of the apostles themselves.  You probably already new that.  But there is another part of that respect for the apostles that you may not know of: the ranking of autocephalist (i.e. independent) national Churches.  The Canons (especially those of the Council of Trullo) give prominence to the five ancient patriarchates of Rome (Sts. Peter and Paul), Constantinople (St. Andrew), Alexandria (St. Mark), Antioch (St. Paul), and Jerusalem (St. James).   St. Andrew travelled into dangerous barbarian lands to spread the Gospel, to include the Middle East, and, most notably, then North to the lands around the Black Sea; Ankara and Edessa to the south of the Black Sea in what is now Turkey, to the East of the Black Sea into the Caucuses, and up to the North of the Black Sea to the Scythian lands into what is now Ukraine.  That was his first journey.  After this, he returned to Jerusalem and then went on his second journey to Antioch, back up into the Caucasus, out to the land of the dog-headed people in Central Asia, down through what is now Afghanistan to the Arabian Sea, and then back up through Persia and finally into Greece, where he was martyred. He sacrificed so much for the Gospel and brought so many souls to salvation through the Christ he himself knew, both before and after His glorious Resurrection.  His virtue and sacrificial service allow God's grace to flow into the world and he serves as the patron of several countries, cities, and all Christians who bear variations of His name such as Andrew, Andrei, and Andrea. As Orthodox Christians, we should know his story, ask for his intercession, and imitate his witness.  And everyone, whether Christian or not, should respect his virtue.  But does it?  Does it even respect virtue?  Do we? As Saint Paul points out in today's Epistle, many of us do not.  And don't think the problem was just in Corinth; St. John Chrysostom's homilies on this epistle show that the people there were at least as guilty.  And that was in the center of Eastern Orthodoxy, during the time of alleged symphonia between the Church and State.  Should there be any doubt that we, too, allow the world to define the sorts of worldly things we should prioritize? After all … What is it that the world respects in a man?  What is it that the world respects in a woman?  Think for a second what it is that impresses you the most about the people you admire – perhaps even makes you jealous, wishing that you had managed to obtain the same things. I cannot read your minds, but if you are like most Americans, the list would certainly include: A long, healthy life, without chronic pain or major physical injury A life free of indictment, arrest, or imprisonment The respect, admiration, and popularity of their peers Money, a big house, a vacation house, and the ability to retire comfortably (and early) These are some of the things that many of you are either pleased to enjoy, regret not having obtained, or, if you are young, are currently striving for. The Apostles Andrew and Paul, gave up the possibility for all these things to follow Christ.  Not because they wanted to; not because God made them; they gave up the life of worldly comfort and respect because – in a culture and time as messed up as theirs was – this is the only Way to live a life of grace and to grow in love and perfection. A long, healthy life, without chronic pain or major physical injury? Nope – gave it up. A life free of indictment, arrest, or imprisonment? Nope – gave it up. The respect, admiration, and popularity of their peers? No again. Money, a big house, a vacation house, and the ability to retire comfortably (and early) I don't think so (unless a prison in Rome and martyrdom count!). Because St. Paul is writing as an Apostle, instructing a parish that he was called to lead, it is tempting to put his sacrifices into the category of "things that clergy do".  And clergy certainly should follow their example.  While my example is not so bright, you may know that I gave up a life of wealth, admiration, and the possibility of a comfortable retirement so that I could serve as a priest.  God has blessed that and protected me from harm, but the opportunity costs are real, nonetheless.   And while I am a pale shadow of him (and he of Christ), I, like the Apostle Paul, did these things not because I wanted to (I liked my life then!) and not because God made me, but because in a culture and time as messed up as ours is, such a life of simplicity and complete service to others is the only Way I can live a life of grace and to grow in love and towards perfection in Christ. I have made some sacrifices, but I know other clergymen who – in our time – have given up more.  Their entire lives given over to sacrificial servce to Christ.  Who have become experts in both academic theology and the real theology of constant prayer.  Who have and continue to lead their dioceses and Churches through such difficult times.  And yet, who, like St. Paul, are not only reviled by the world, but even by Orthodox Christians.  Yes, to paraphrase St. Paul, we are so smart and educated that we can criticize and heap piles of coal on their heads because we know so much more than they do – because they, like St. Paul, are fools.  We can trash-talk them on social media and applaud others who lead the charge against them because they are so weak and we are so strong. How long does it take for a Patriarch's priestly ministry to make him respectable in our sight?  For us to respect him, or at least to forebear him? It must be more than 55 years, based on the things I have heard and read us saying about Patriarch Kyrril who has been leading his Church and people through an incredibly difficult time, as he believes the West works to undermine his people's faith and traditional Christianity everywhere. It must also be more than 55 years, based on the things I have heard and read us saying about Patriarch Bartholomew, as he works amidst the persecution of the government in the place he lives to bring Christians and Christians who have long been divided into and towards the unity for which we pray daily and which our God desires us to work towards. It must be more than 42 years, based on the things I have heard and read us saying about our own Patriach John, who has seen his people and Church crucified and persecuted and who seeks to encourage the local authorities to protect the weak and the Church and people he serves (while leading the people he serves in the West to avoid the excesses of liberty).   I hope you feel the shame, if not your own personal shame for having participated in slandering and judging our bishops and patriarchs, then feel shame for seeing the world and those Orthodox Christians who are living by its rules attacking them and questioning their virtue. This is the same shame that St. Paul was trying to elicit in Corinth.  Do you feel the shame?  If not, then the world, probably through social media, has deadened your noetic senses.  It is time for repentance.   And like St. Paul, I have to tell you that – while few of you may be called to priestly or monastic service – all of us are called to reject those things that the world has led us to value, because all of these things are like barrier between us and the eternal joy and perfection we were called to enjoy. Listen to me, my brothers and sisters, as I repeat the words of St. Paul we so desperately need to hear:   "For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel.  Therefore I urge you, imitate me."   We do not have St. Paul as our father, but we have one of his successors, Patriarch John, and those whom he has assigned to us, such as Metropolitan Saba, Bishop John, and even this, your unworthy servant.  Let's stop giving attention to those who attack Orthodox clerics and thereby sow division within the Church and undermine its witness to others. Let's give up our attachment to this world and its ways.  Let's give up everything worldly we love, follow Christ, and gain the things that are really worth our love, admiration, and sacrifice.

There is ample archaeological and genetic evidence to confirm what became of the tribes of the Northern Kingdom after they were deported by the Assyrians.  As nomads, they were broadly known as Scythians, and they spread continuously over a large area.  These many nations would eventually become heralders of the gospel and will one day be reunited with Judah.  VF-2353 Watch, Listen and Learn 24x7 at PastorMelissaScott.com Pastor Melissa Scott teaches from Faith Center in Glendale. Call 1-800-338-3030 24x7 to leave a message for Pastor Scott. You may make reservations to attend a live service, leave a prayer request or make a commitment. Pastor Scott appreciates messages and reads them often during live broadcasts. Follow @Pastor_Scott on Twitter and visit her official Facebook page @Pastor.M.Scott. Download Pastor Scott's "Understand the Bible" app for iPhone, iPad and iPod at the Apple App Store and for Android devices in the Google Store. Pastor Scott can also be seen 24x7 on Roku and Amazon Fire on the "Understand the Bible?" channel. ©2025 Pastor Melissa Scott, Ph.D., All Rights Reserved

Looking for the perfect soundtrack for your winter rituals? Today we've got sweeping carols, ancient wassails, Cape Breton fire, and a whole sleigh-full of Celtic Christmas magic. Plus, later in the show, I'll tell you where you can hear Celtic Christmas music live—and pick up some exclusive holiday goodies at Nerdy Wonderland. Let's start the celebration." Olivia Bradley, The Fire, West of Eden, Willowgreen, Ken O'Malley, Seán Heely, Ashley MacIsaac, Scythian, Gaelynn Lea, Jesse Ferguson, Abbots Cross, Band O'Brothers, Anne Roos & David Blonski, Ashley Davis It's Celtic Christmas Music #88 0:24 - Olivia Bradley "Oíche Chiúin" from Christmastime 5:09 - WELCOME TO THE CELTIC CHRISTMAS MUSIC I am Marc Gunn. I am Celtic musician and podcaster. We are promoting Celtic culture through Christmas cheer. We want to bring a little magic and joy into your holiday season. If you hear music you love, please support the artists. You can find a link to all of the artists in the shownotes as well as how to support this podcast at CelticChristmasPodcast.com 5:41 - The Fire "Here We Come a-Wassailing" from The Fire's Very Scottish Christmas 9:04 - West of Eden "Awake, Awake" from Another Celtic Christmas 13:30 - Willowgreen "Green Groweth / Holly and the Ivy" from Winter 17:27 - Ken O'Malley "O Holy Night" from Songs By a Winter's Hearth 22:41 - SPONSORED BY NERDY WONDERLAND Want to make your holidays 37% nerdier and at least twice as Celtic? Then come to Nerdy Wonderland! It's a free holiday market at The Lost Druid Brewery in Avondale Estates, GA on Sunday, December 7th, and yes—there will be Celtic Christmas music. I'll be playing, May Will Bloom will be singing, and we even have limited-edition Celtic Christmas Greetings ornaments you can only get there. Grab a pint, grab a gift, grab your inner elf, and join us at Nerdy Wonderland at NerdyWonderland.com 23:42 - Seán Heely "Gloucestershire Wassail / I Saw Three Ships / Sussex Carol" from So Merry as We Have Been 29:17 - Ashley MacIsaac "Go Tell It On the Mountain" from A Cape Breton Christmas 31:57 - Scythian "Christmas at Home" from Christmas Out at Sea 37:39 - Gaelynn Lea "Angels We Have Heard on High (feat. Al Church)" from Deepest Darkness, Brightest Dawn 41:16 - THANK YOU FOR SPREADING CHRISTMAS CHEER! Podcast ads help keep the lights on. But you keep the music playing. Your support on Patreon funds the heart of this show, from audio engineering and design to promotion and the Celtic music I share each week. As a Patron, you get ad-free episodes, a private podcast feed, and the joy of knowing you're helping this Celtic music community thrive. All for as little as $3 a month. HERE IS YOUR THREE-STEP PLAN TO SUPPORT THE PODCAST Go to our Patreon page. Decide how much you want to pledge every month, $3, $8, $25 or become and underwriter for the podcast for $100 per month for as long as you want to support the show Keep listening to Celtic Christmas Music to celebrate Celtic culture through Christmas music. You can become a generous Christmas Patron at patreon.com/celticchristmas . 42:35 - Jesse Ferguson "We Wish You A Merry Christmas" from A Bard of Cornwall Christmas 44:16 - Abbots Cross "Away in the Manger / Give Me Your Hand" from Christmas Visions 46:44 - Band O'Brothers "Follow The Light" from On Christmas Day 51:13 - Anne Roos & David Blonski "White Flowers" from A Winter's Dance 55:19 - CLOSING 55:47 - Ashley Davis "Let Merry Meet" from Songs of the Celtic Winter II 59:01 - CREDITS Celtic Christmas Music was produced by Marc Gunn and our Christmas Patrons on Patreon. The show was edited by Mitchell Petersen with Graphics by Miranda Nelson Designs. Visit our website to subscribe to the podcast. You'll find links to all of the artists played in this episode. Todd Wiley is the editor of the Celtic Music Magazine. Subscribe to get 34 Celtic MP3s for Free. Plus, you'll get 7 weekly news items about what's happening with Celtic music and culture online. Best of all, you will connect with your Celtic heritage. Finally, please tell one friend about this podcast. Word of mouth is the absolute best way to support any creative endeavor. Finally, remember. Reduce, reuse, recycle, and think about how you can make a positive impact on climate change. Promote Celtic culture through Christmas music at CelticChristmasPodcast.com. Nollaig Shona Daoibh! #celticchristmas #celticchristmasmusic  

He was born in the province of Asia, to a Scythian who had secretly converted to Christianity. Like his parents, he was a secret follower of Christ, serving as a legionary in the Roman army during the reign of the Emperor Decius. During a campaign, an Angel appeared to him, gave him a sword and told him to go into battle trusting in Christ's help. Mercurius plunged into battle, fought his way alone through the enemy lines, and reached the barbarian commander Rigas, whom he killed. Upon the death of their chief the barbarians scattered and the victory was won.   The Emperor, hearing of the young soldier's exploits, promoted him to a position at court. There, lulled by the pleasures and honors of the court, Mercurius forgot his duties to Christ his King. One night the same Angel who had given him the sword appeared to him once again and reminded him of the sword that Christ had given him, an emblem of the battle of martyrdom that he was about to enter. The next day Mercurius, now returned to his senses, refused to offer sacrifice to the gods. When called before the Emperor, he boldly proclaimed Christ and threw off his badges of office. He was thrown in prison and subjected to cruel tortures, all of which he bore with peace and joy, encouraged by the Angel who appeared to him again to offer comfort and encouragement. After long torment he was beheaded in Caesarea in Cappadocia, at the age of twenty-five.

He was born in the province of Asia, to a Scythian who had secretly converted to Christianity. Like his parents, he was a secret follower of Christ, serving as a legionary in the Roman army during the reign of the Emperor Decius. During a campaign, an Angel appeared to him, gave him a sword and told him to go into battle trusting in Christ's help. Mercurius plunged into battle, fought his way alone through the enemy lines, and reached the barbarian commander Rigas, whom he killed. Upon the death of their chief the barbarians scattered and the victory was won.   The Emperor, hearing of the young soldier's exploits, promoted him to a position at court. There, lulled by the pleasures and honors of the court, Mercurius forgot his duties to Christ his King. One night the same Angel who had given him the sword appeared to him once again and reminded him of the sword that Christ had given him, an emblem of the battle of martyrdom that he was about to enter. The next day Mercurius, now returned to his senses, refused to offer sacrifice to the gods. When called before the Emperor, he boldly proclaimed Christ and threw off his badges of office. He was thrown in prison and subjected to cruel tortures, all of which he bore with peace and joy, encouraged by the Angel who appeared to him again to offer comfort and encouragement. After long torment he was beheaded in Caesarea in Cappadocia, at the age of twenty-five.

He was a native of Thessalonica, born of noble parents. His wisdom and distinction in battle earned him rapid advancement in the service of the Empire: in time he was appointed commander of all the Roman forces in Thessaly, and Proconsul of Hellas. Despite these worldly honors, Demetrius put his Christian faith before all, and by his words and example brought many pagans to faith in Christ.   When the Emperor Maximian, a persecutor of Christians, came to Thessalonica he appointed games and public sacrifices to celebrate his recent victory over the Scythians. Some jealous pagans used the visit to denounce Demetrius to the Emperor. Maximian had Demetrius cast into a fetid cell in the basement of some nearby baths. Maximian had brought with him a huge barbarian of tremendous strength named Lyaios, who fought many men in the arena and defeated them all, to the entertainment of the Emperor and the crowds. A young Christian named Nestor determined to show the people that the only true strength is in Christ: he visited Demetrius in his cell and asked for his blessing to challenge Lyaios to combat. The Martyr made the sign of the Cross over Nestor and sent him to the arena with his blessing. Nestor, a young boy, cried out before the Emperor 'God of Demetrius, help me!' and quickly killed the mighty Lyaios, to the astonishment of the crowd. The infuriated Emperor had Nestor slain with his own sword, and sent soldiers to Demetrius' cell, where they killed him with their spears. Demetrius' servant, a believer named Lupus, retrieved the body of Demetrius and buried it with honor. He kept the Saint's ring and blood-stained tunic, and through them worked several miracles and healings. When the Emperor heard of this, he had Lupus, too, beheaded.   As a sign of the grace that rested on the holy Demetrius, a fragrant myrrh flowed copiously from the Martyr's body after his death, healing many of the sick. For many centuries, St Demetrius has been a patron Saint of Thessalonica.

He was a native of Thessalonica, born of noble parents. His wisdom and distinction in battle earned him rapid advancement in the service of the Empire: in time he was appointed commander of all the Roman forces in Thessaly, and Proconsul of Hellas. Despite these worldly honors, Demetrius put his Christian faith before all, and by his words and example brought many pagans to faith in Christ.   When the Emperor Maximian, a persecutor of Christians, came to Thessalonica he appointed games and public sacrifices to celebrate his recent victory over the Scythians. Some jealous pagans used the visit to denounce Demetrius to the Emperor. Maximian had Demetrius cast into a fetid cell in the basement of some nearby baths. Maximian had brought with him a huge barbarian of tremendous strength named Lyaios, who fought many men in the arena and defeated them all, to the entertainment of the Emperor and the crowds. A young Christian named Nestor determined to show the people that the only true strength is in Christ: he visited Demetrius in his cell and asked for his blessing to challenge Lyaios to combat. The Martyr made the sign of the Cross over Nestor and sent him to the arena with his blessing. Nestor, a young boy, cried out before the Emperor 'God of Demetrius, help me!' and quickly killed the mighty Lyaios, to the astonishment of the crowd. The infuriated Emperor had Nestor slain with his own sword, and sent soldiers to Demetrius' cell, where they killed him with their spears. Demetrius' servant, a believer named Lupus, retrieved the body of Demetrius and buried it with honor. He kept the Saint's ring and blood-stained tunic, and through them worked several miracles and healings. When the Emperor heard of this, he had Lupus, too, beheaded.   As a sign of the grace that rested on the holy Demetrius, a fragrant myrrh flowed copiously from the Martyr's body after his death, healing many of the sick. For many centuries, St Demetrius has been a patron Saint of Thessalonica.

Creationtide V Epistle: Colossians 3:1-17 So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth, for you have died, and your life is hidden with Christ in God. When Christ who is your life is revealed, then you also will be revealed with him in glory. Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). On account of these the wrath of God is coming on those who are disobedient. These are the ways you also once followed, when you were living that life. But now you must get rid of all such things—anger, wrath, malice, slander, and abusive language from your mouth. Do not lie to one another, seeing that you have stripped off the old self with its practices and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all! As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. Above all, clothe yourselves with love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. Let the word of Christa dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. Gospel: Matthew 7:13-28 “Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it. “Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, you will know them by their fruits. “Not everyone who says to me, ‘Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' Then I will declare to them, ‘I never knew you; go away from me, you evildoers.'

Put on the New Life (Colossians 3:1-17) - Sunday, 28th September 20251. We have a New Perspective (Colossians 3:1-4)If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.2. We have a New Practice (Colossians 3:5-11)- Put off the 'old' self (Colossians 3:5-9)Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: For which things' sake the wrath of God cometh on the children of disobedience: In the which ye also walked some time, when ye lived in them. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds;- Put on the 'new' self (Colossians 3:10-11)And have put on the new man, which is renewed in knowledge after the image of him that created him: Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.3. We have a New Identity (Colossians 3:12-17)Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

In this episode of History 102, 'WhatIfAltHist' creator Rudyard Lynch and co-host Austin Padgett explore Eurasian steppe nomads from Aryans to Mongols, analyzing how small mobile populations repeatedly conquered and influenced much larger sedentary civilizations. -- SPONSOR: ZCASH | NETSUITE | ORACLE The right technology reshapes politics and culture toward freedom and prosperity. Zcash—the "machinery of freedom"—delivers unstoppable private money through encryption. When your wealth is unseen, it's unseizable. Download Zashi wallet and follow @genzcash to learn more: ⁠⁠⁠⁠https://x.com/genzcash⁠⁠⁠⁠ More than 42,000 businesses have already upgraded to NetSuite by Oracle, the #1 cloud financial system bringing accounting, financial management, inventory, HR, into ONE proven platform. If you're looking for an ERP platform, get a one-of-a-kind flexible financing program on NetSuite: ⁠⁠⁠⁠⁠https://netsuite.com/102⁠⁠⁠⁠⁠ - Download your free CFO's guide to AI and machine learning. Oracle Cloud Infrastructure (OCI): Oracle's next-generation cloud platform delivers blazing-fast AI and ML performance with 50% less for compute and 80% less for outbound networking compared to other cloud providers. OCI powers industry leaders like Vodafone and Thomson Reuters with secure infrastructure and application development capabilities. New U.S. customers can get their cloud bill cut in half by switching to OCI before March 31, 2024 at ⁠⁠⁠⁠⁠https://oracle.com/cognitive⁠⁠⁠⁠⁠. -- FOLLOW ON X: @whatifalthist (Rudyard) @LudwigNverMises (Austin) @TurpentineMedia -- TIMESTAMPS: (00:00) Introduction and Philosophy of History (12:18) The Eurasian Steppe Geography (12:22) Sponsors: Zcash | Netsuite (18:07) Water Analogy for Steppe Peoples (23:34) Two Generative Cores of the Steppe (26:31) Sponsors: Oracle Cloud Infrastructure (27:39) Aryan Origins and Population Mixing (31:00) Horse Technology Evolution (36:17) Aryan Invasions and European Myths (46:01) Cimmerians and Bronze Age Impact (52:00) Xiongnu vs Han Dynasty (1:01:00) Scythians and Persian Conflicts (1:11:00) Sarmatians in the Roman Period (1:14:00) Hun Empire and Attila (1:19:00) Post Hun Peoples and Hungary (1:25:00) Chinese Barbarian States Period (1:30:00) Turkic Migrations and Slave Soldiers (1:34:00) Understanding Turkish Identity (1:48:00) Mongol Universal Empire (1:55:00) End of Steppe Power (2:01:00) Future of Inner Asia (2:08:57) Wrap Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode of Prove All Things continues the deep dive into the mystery of the lost tribes of Israel. Using Scripture, Assyrian records, and historical sources, the hosts explore what happened to the deported Israelites and challenge the theory that they simply vanished or assimilated. Evidence is presented connecting the Israelites to the Scythians, Cimmerians, and later Celtic and Gaelic peoples. The discussion highlights how history, language, and archaeology support the biblical record of Israel's dispersion.

A spellbinding look at the history of the world through the stories of twelve carpets Beautiful, sensuous, and enigmatic, great carpets follow power. Emperors, shahs, sultans and samurai crave them as symbols of earthly domination. Shamans and priests desire them to evoke the spiritual realm. The world's 1% hunger after them as displays of extreme status. And yet these seductive objects are made by poor and illiterate weavers, using the most basic materials and crafts; hedgerow plants for dyes, fibres from domestic animals, and the millennia-old skills of interweaving warps, wefts and knots. In Threads of Empire: A History of the World in Twelve Carpets (St. Martin's Press, 2025), Dorothy Armstrong tells the histories of some of the world's most fascinating carpets, exploring how these textiles came into being then were transformed as they moved across geography and time in the slipstream of the great. She shows why the world's powerful were drawn to them, but also asks what was happening in the weavers' lives, and how they were affected by events in the world outside their tent, village or workshop. In its wide-ranging examination of these dazzling objects, from the 5th century BCE contents of the tombs of Scythian chieftains, to the carpets under the boots of Stalin, Roosevelt and Churchill at the 1945 Yalta Peace Conference, Threads of Empire uncovers a new, hitherto hidden past right beneath our feet. Dorothy Armstrong is a historian of the material culture of South, Central and West Asia. She has taught at the Royal College of Art, Edinburgh College of Art and the University of Oxford. She was the Beattie Fellow in Carpet Studies at the Ashmolean Museum, Oxford, where she is now honorary research fellow. Threads of Empire is her first book. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel 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

A spellbinding look at the history of the world through the stories of twelve carpets Beautiful, sensuous, and enigmatic, great carpets follow power. Emperors, shahs, sultans and samurai crave them as symbols of earthly domination. Shamans and priests desire them to evoke the spiritual realm. The world's 1% hunger after them as displays of extreme status. And yet these seductive objects are made by poor and illiterate weavers, using the most basic materials and crafts; hedgerow plants for dyes, fibres from domestic animals, and the millennia-old skills of interweaving warps, wefts and knots. In Threads of Empire: A History of the World in Twelve Carpets (St. Martin's Press, 2025), Dorothy Armstrong tells the histories of some of the world's most fascinating carpets, exploring how these textiles came into being then were transformed as they moved across geography and time in the slipstream of the great. She shows why the world's powerful were drawn to them, but also asks what was happening in the weavers' lives, and how they were affected by events in the world outside their tent, village or workshop. In its wide-ranging examination of these dazzling objects, from the 5th century BCE contents of the tombs of Scythian chieftains, to the carpets under the boots of Stalin, Roosevelt and Churchill at the 1945 Yalta Peace Conference, Threads of Empire uncovers a new, hitherto hidden past right beneath our feet. Dorothy Armstrong is a historian of the material culture of South, Central and West Asia. She has taught at the Royal College of Art, Edinburgh College of Art and the University of Oxford. She was the Beattie Fellow in Carpet Studies at the Ashmolean Museum, Oxford, where she is now honorary research fellow. Threads of Empire is her first book. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

A spellbinding look at the history of the world through the stories of twelve carpets Beautiful, sensuous, and enigmatic, great carpets follow power. Emperors, shahs, sultans and samurai crave them as symbols of earthly domination. Shamans and priests desire them to evoke the spiritual realm. The world's 1% hunger after them as displays of extreme status. And yet these seductive objects are made by poor and illiterate weavers, using the most basic materials and crafts; hedgerow plants for dyes, fibres from domestic animals, and the millennia-old skills of interweaving warps, wefts and knots. In Threads of Empire: A History of the World in Twelve Carpets (St. Martin's Press, 2025), Dorothy Armstrong tells the histories of some of the world's most fascinating carpets, exploring how these textiles came into being then were transformed as they moved across geography and time in the slipstream of the great. She shows why the world's powerful were drawn to them, but also asks what was happening in the weavers' lives, and how they were affected by events in the world outside their tent, village or workshop. In its wide-ranging examination of these dazzling objects, from the 5th century BCE contents of the tombs of Scythian chieftains, to the carpets under the boots of Stalin, Roosevelt and Churchill at the 1945 Yalta Peace Conference, Threads of Empire uncovers a new, hitherto hidden past right beneath our feet. Dorothy Armstrong is a historian of the material culture of South, Central and West Asia. She has taught at the Royal College of Art, Edinburgh College of Art and the University of Oxford. She was the Beattie Fellow in Carpet Studies at the Ashmolean Museum, Oxford, where she is now honorary research fellow. Threads of Empire is her first book. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

A spellbinding look at the history of the world through the stories of twelve carpets Beautiful, sensuous, and enigmatic, great carpets follow power. Emperors, shahs, sultans and samurai crave them as symbols of earthly domination. Shamans and priests desire them to evoke the spiritual realm. The world's 1% hunger after them as displays of extreme status. And yet these seductive objects are made by poor and illiterate weavers, using the most basic materials and crafts; hedgerow plants for dyes, fibres from domestic animals, and the millennia-old skills of interweaving warps, wefts and knots. In Threads of Empire: A History of the World in Twelve Carpets (St. Martin's Press, 2025), Dorothy Armstrong tells the histories of some of the world's most fascinating carpets, exploring how these textiles came into being then were transformed as they moved across geography and time in the slipstream of the great. She shows why the world's powerful were drawn to them, but also asks what was happening in the weavers' lives, and how they were affected by events in the world outside their tent, village or workshop. In its wide-ranging examination of these dazzling objects, from the 5th century BCE contents of the tombs of Scythian chieftains, to the carpets under the boots of Stalin, Roosevelt and Churchill at the 1945 Yalta Peace Conference, Threads of Empire uncovers a new, hitherto hidden past right beneath our feet. Dorothy Armstrong is a historian of the material culture of South, Central and West Asia. She has taught at the Royal College of Art, Edinburgh College of Art and the University of Oxford. She was the Beattie Fellow in Carpet Studies at the Ashmolean Museum, Oxford, where she is now honorary research fellow. Threads of Empire is her first book. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

A spellbinding look at the history of the world through the stories of twelve carpets Beautiful, sensuous, and enigmatic, great carpets follow power. Emperors, shahs, sultans and samurai crave them as symbols of earthly domination. Shamans and priests desire them to evoke the spiritual realm. The world's 1% hunger after them as displays of extreme status. And yet these seductive objects are made by poor and illiterate weavers, using the most basic materials and crafts; hedgerow plants for dyes, fibres from domestic animals, and the millennia-old skills of interweaving warps, wefts and knots. In Threads of Empire: A History of the World in Twelve Carpets (St. Martin's Press, 2025), Dorothy Armstrong tells the histories of some of the world's most fascinating carpets, exploring how these textiles came into being then were transformed as they moved across geography and time in the slipstream of the great. She shows why the world's powerful were drawn to them, but also asks what was happening in the weavers' lives, and how they were affected by events in the world outside their tent, village or workshop. In its wide-ranging examination of these dazzling objects, from the 5th century BCE contents of the tombs of Scythian chieftains, to the carpets under the boots of Stalin, Roosevelt and Churchill at the 1945 Yalta Peace Conference, Threads of Empire uncovers a new, hitherto hidden past right beneath our feet. Dorothy Armstrong is a historian of the material culture of South, Central and West Asia. She has taught at the Royal College of Art, Edinburgh College of Art and the University of Oxford. She was the Beattie Fellow in Carpet Studies at the Ashmolean Museum, Oxford, where she is now honorary research fellow. Threads of Empire is her first book. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

In this episode of History 102, 'WhatIfAltHist' creator Rudyard Lynch and co-host Austin Padgett examine Inner Asia as the overlooked crossroads between China, Islam, Europe, and India, tracing ancient migrations through modern geopolitics in this forgotten spine of Eurasian civilization. -- SPONSOR: ZCASH | NETSUITE | ORACLE The right technology reshapes politics and culture toward freedom and prosperity. Zcash—the "machinery of freedom"—delivers unstoppable private money through encryption. When your wealth is unseen, it's unseizable. Download Zashi wallet and follow @genzcash to learn more: ⁠⁠⁠https://x.com/genzcash⁠⁠⁠ More than 42,000 businesses have already upgraded to NetSuite by Oracle, the #1 cloud financial system bringing accounting, financial management, inventory, HR, into ONE proven platform. If you're looking for an ERP platform, get a one-of-a-kind flexible financing program on NetSuite: ⁠⁠⁠⁠https://netsuite.com/102⁠⁠⁠⁠ - Download your free CFO's guide to AI and machine learning. Oracle Cloud Infrastructure (OCI): Oracle's next-generation cloud platform delivers blazing-fast AI and ML performance with 50% less for compute and 80% less for outbound networking compared to other cloud providers. OCI powers industry leaders like Vodafone and Thomson Reuters with secure infrastructure and application development capabilities. New U.S. customers can get their cloud bill cut in half by switching to OCI before March 31, 2024 at ⁠⁠⁠⁠https://oracle.com/cognitive⁠⁠⁠⁠. -- FOLLOW ON X: @whatifalthist (Rudyard) @LudwigNverMises (Austin) @TurpentineMedia -- TIMESTAMPS: (0:00) Introduction: Defining Inner Asia as the Forgotten Crossroads (1:37) Geographic Scope: From Transoxiana to Tibet and Zomia (3:25) James C. Scott and "The Art of Not Being Governed" (5:05) Zomia: Southeast Asian Anarchist Borderlands (9:24) Burma's Capital Move and State Control Strategies (13:00) Reframing Inner Asia as Central Hub vs. Periphery (14:33) The Continental Divide of Eurasia (18:00) Sponsors: Zcash | NetSuite (19:54) Lord Miles and the Wakan Corridor Adventure (23:42) Rudyard Kipling and "The Man Who Would Be King" (28:00) Marx vs. Kipling: Comparing Views on Race and Colonialism (31:24) World War I's Impact on European Colonial Prestige (35:07) Sponsor: Oracle Cloud Infrastructure (36:34) Prehistoric Settlement: East Asian Population Formation (40:22) The Aryan Invasions and Bronze Age Civilizations (47:24) Genetic Mixing: Europeans, Persians, and Indians (57:15) Scythians vs. Persian Empire: Cyrus the Great's Death (1:02:00) Alexander the Great: Conquering Beyond Persia (1:08:04) The Hubris Trap and Christianity's Solution (1:10:53) Chinese Discovery of the Western World (150 BC) (1:15:05) Central Asian Christianity and Nestorian Civilization (1:20:48) Islamic Conquest and Religious Transformation (1:27:00) Tibet's Warrior Empire vs. China (1:30:30) Amira Ghurko's Journey: Meeting Tibet's Buddhist Elite (1:38:00) Islamic Golden Age: Arab Cotton Boom in Transoxiana (1:44:53) Genghis Khan's Destruction of Central Asian Civilization (1:51:01) The Great Game: British vs. Russian Imperial Competition (1:58:00) Modern Central Asian Dictatorships and Soviet Legacy (2:02:34) Belt and Road Initiative: China's Failed Infrastructure Push (2:06:00) Contemporary Challenges: MMA Fighters and Cultural Impact (2:07:33) Wrap Learn more about your ad choices. Visit megaphone.fm/adchoices

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. 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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.

Reading 1Ecclesiastes 1:2; 2:21-23Vanity of vanities, says Qoheleth,vanity of vanities!  All things are vanity!Here is one who has labored with wisdom and knowledge and skill,and yet to another who has not labored over it,he must leave property.This also is vanity and a great misfortune.For what profit comes to man from all the toil and anxiety of heartwith which he has labored under the sun?All his days sorrow and grief are his occupation;even at night his mind is not at rest.This also is vanity.Reading 2Colossians 3:1-5, 9-11Brothers and sisters:If you were raised with Christ, seek what is above,where Christ is seated at the right hand of God.Think of what is above, not of what is on earth.For you have died,and your life is hidden with Christ in God.When Christ your life appears,then you too will appear with him in glory.Put to death, then, the parts of you that are earthly:immorality, impurity, passion, evil desire,and the greed that is idolatry.Stop lying to one another,since you have taken off the old self with its practicesand have put on the new self,which is being renewed, for knowledge,in the image of its creator.Here there is not Greek and Jew,circumcision and uncircumcision,barbarian, Scythian, slave, free;but Christ is all and in all.GospelLuke 12:13-21Someone in the crowd said to Jesus,“Teacher, tell my brother to share the inheritance with me.”He replied to him,“Friend, who appointed me as your judge and arbitrator?”Then he said to the crowd,“Take care to guard against all greed,for though one may be rich,one's life does not consist of possessions.”Then he told them a parable.“There was a rich man whose land produced a bountiful harvest.He asked himself, ‘What shall I do,for I do not have space to store my harvest?'And he said, ‘This is what I shall do:I shall tear down my barns and build larger ones.There I shall store all my grain and other goodsand I shall say to myself, “Now as for you,you have so many good things stored up for many years,rest, eat, drink, be merry!”'But God said to him,‘You fool, this night your life will be demanded of you;and the things you have prepared, to whom will they belong?'Thus will it be for all who store up treasure for themselvesbut are not rich in what matters to God.”

Eighth Sunday after Pentecost Old Testament Ecclesiastes 1:2, 12-14; 2:18-23 Vanity of vanities, says the Teacher, vanity of vanities! All is vanity. I, the Teacher, when king over Israel in Jerusalem, applied my mind to seek and to search out by wisdom all that is done under heaven; it is an unhappy business that God has given to human beings to be busy with. I saw all the deeds that are done under the sun; and see, all is vanity and a chasing after wind. I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me -- and who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity. So I turned and gave my heart up to despair concerning all the toil of my labors under the sun, because sometimes one who has toiled with wisdom and knowledge and skill must leave all to be enjoyed by another who did not toil for it. This also is vanity and a great evil. What do mortals get from all the toil and strain with which they toil under the sun? For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vanity. The Psalm Psalm 49:1-11 Audite haec, omnes 1 Hear this, all you peoples; hearken, all you who dwell in the world, * you of high degree and low, rich and poor together. 2 My mouth shall speak of wisdom, * and my heart shall meditate on understanding. 3 I will incline my ear to a proverb * and set forth my riddle upon the harp. 4 Why should I be afraid in evil days, * when the wickedness of those at my heels surrounds me, 5 The wickedness of those who put their trust in their goods, * and boast of their great riches? 6 We can never ransom ourselves, * or deliver to God the price of our life; 7 For the ransom of our life is so great, * that we should never have enough to pay it, 8 In order to live for ever and ever, * and never see the grave. 9 For we see that the wise die also; like the dull and stupid they perish * and leave their wealth to those who come after them. 10 Their graves shall be their homes for ever, their dwelling places from generation to generation, * though they call the lands after their own names. 11 Even though honored, they cannot live for ever; * they are like the beasts that perish. The Epistle Colossians 3:1-11 If you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth, for you have died, and your life is hidden with Christ in God. When Christ who is your life is revealed, then you also will be revealed with him in glory. Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). On account of these the wrath of God is coming on those who are disobedient. These are the ways you also once followed, when you were living that life. But now you must get rid of all such things-- anger, wrath, malice, slander, and abusive language from your mouth. Do not lie to one another, seeing that you have stripped off the old self with its practices and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all! The Gospel Luke 12:13-21 Someone in the crowd said to Jesus, "Teacher, tell my brother to divide the family inheritance with me." But he said to him, "Friend, who set me to be a judge or arbitrator over you?" And he said to them, "Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions." Then he told them a parable: "The land of a rich man produced abundantly. And he thought to himself, `What should I do, for I have no place to store my crops?' Then he said, `I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, `Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.' But God said to him, `You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?' So it is with those who store up treasures for themselves but are not rich toward God."

Welcome to the Grace Coach Podcast! Mike and Kevin share their insights from the Book of Colossians as they dive into Chapter 3:1-17. 3 Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God. 4 When Christ, who is your life, appears, then you also will appear with him in glory. 5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming.7 You used to walk in these ways, in the life you once lived. 8 But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator. 11 Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. 12 Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity. 15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. 16 Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. 17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Colossians 3:1-11 - If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with Him in glory. Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its Creator. Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.

Colossians 3:5-14 [NASB] 5 Therefore, treat the parts of your earthly body as dead to sexual immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. 6 For it is because of these things that the wrath of God is coming upon the sons of disobedience, 7 and in them you also once walked, when you were living in them. 8 But now you also, rid yourselves of all of them: anger, wrath, malice, slander, and obscene speech from your mouth. 9 Do not lie to one another, since you stripped off the old self with its evil practices, 10 and have put on the new self, which is being renewed to a true knowledge according to the image of the One who created it— 11 a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, and free, but Christ is all, and in all. 12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness, and patience; 13 bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so must you do also. 14 In addition to all these things put on love, which is the perfect bond of unity. i. Why is it necessary? (5-7)II. Laying aside the old life (8-11)III. Putting on the new self (12-14)  

This icon was once kept in the Church of Blachernae in Constantinople. In 1383, it suddenly appeared in the sky over Lake Ladoga, then travelled through the air to the city of Tikhvin, where it alit by the River Tikhvina. A monastery was built there to house it. In the twentieth century it was brought to America. Innumerable miracles have been worked through this wonderworking icon, especially healings of children.   On this day is also commemorated the Hodigritia Icon of the Mother of God. According to many accounts, this icon and the Tikhvin Icon are one and the same, so we list them together. Hodigritia is translated "Directress" or more literally "She who shows the way." It was painted by Luke the Evangelist himself, who knew the Mother of God in the flesh. Over the years the icon was taken from Antioch to Jerusalem, then to Constantinople where it was enshrined in the Church of Blachernae. When Constantinople was attacked at the same time by the Persians and the Scythians, Patriarch Sergius carried the holy icon around the ramparts, and the city was miraculously delivered from its pagan enemies. During the iconoclast period, the icon was hidden in a wall in the monastery of the Pantocrator.

This icon was once kept in the Church of Blachernae in Constantinople. In 1383, it suddenly appeared in the sky over Lake Ladoga, then travelled through the air to the city of Tikhvin, where it alit by the River Tikhvina. A monastery was built there to house it. In the twentieth century it was brought to America. Innumerable miracles have been worked through this wonderworking icon, especially healings of children.   On this day is also commemorated the Hodigritia Icon of the Mother of God. According to many accounts, this icon and the Tikhvin Icon are one and the same, so we list them together. Hodigritia is translated "Directress" or more literally "She who shows the way." It was painted by Luke the Evangelist himself, who knew the Mother of God in the flesh. Over the years the icon was taken from Antioch to Jerusalem, then to Constantinople where it was enshrined in the Church of Blachernae. When Constantinople was attacked at the same time by the Persians and the Scythians, Patriarch Sergius carried the holy icon around the ramparts, and the city was miraculously delivered from its pagan enemies. During the iconoclast period, the icon was hidden in a wall in the monastery of the Pantocrator.

Due to some audio issues the scripture reading was not recorded for this sermon. Here is the passage (Colossians 2:20–3:17):Colossians 220 If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations– 21 "Do not handle, Do not taste, Do not touch" 22 (referring to things that all perish as they are used)–according to human precepts and teachings? 23 These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.Colossians 31 If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth. 3 For you have died, and your life is hidden with Christ in God. 4 When Christ who is your life appears, then you also will appear with him in glory.5 Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. 6 On account of these the wrath of God is coming. 7 In these you too once walked, when you were living in them. 8 But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. 9 Do not lie to one another, seeing that you have put off the old self with its practices 10 and have put on the new self, which is being renewed in knowledge after the image of its creator. 11 Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.12 Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, 13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. 14 And above all these put on love, which binds everything together in perfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. 16 Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.ruahchurch.com

Today's Passage: Colossians 3: 5-11Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator. Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.Today's Prayer: Lord it is tempting to define ourselves now based on what we were before knowing you. It is tempting to live in the shame of our old self, the flesh, the residue that remains of our former life. It is like a weed that can come back even though we thought it had been uprooted.  Father, your word says we once walked in these. Before you, we routinely followed that path with a destination of numbing our pain or seeking pleasure outside of you. But, we thank you Father that through Your power we are no longer slaves to sin, that the Spirit who raised us in Christ now empowers us to live a transformed life.  Help us now choose differently because you've given us a new heart. Psalm 16:2 says that we have nothing good apart from You. Help us today to live renewed in Your image and as our only source of delight and not chase old, earthly pursuits that never satisfy. NOTES & LINKS:Information about the Women's Summer StudyInformation about the Men's Summer StudyReach out to the Center for Spiritual Formation

Watch on Youtube: https://youtu.be/ubTX7wnczzU?si=HYVvDVFAgAM_ib62This is the most sourced and deeply cited interview I've ever conducted.For the first time on this level, primary sources, from ancient texts to archaeological evidence and wartime documents, are brought directly into the conversation. This episode of Break The Rules with Jason Jorjani goes far beyond theory and enters the realm of Metapolemos: the war to define reality itself.Topics include:► The Atlantean legacy and its hidden survivors► The dark manipulations of the Nordic-type entities► Men in Black as guardians (or suppressors) of forbidden knowledge► The symbolism of art as the lifeblood (or death) of civilizations► The mysterious Great Pyramid and its "pillars" as a survival mechanism.► Scythian and steppe traditions connecting ancient war banners and crowns to modern myths.► Nazi and ancient experiments with mercury and "fire" in machines that defy conventional understanding.--Consider Supporting BTR by:☕ Buying the most delicious coffee ever at https://jamnbean.com w/ Code: BTR10

“If they are free men, they are the basest cravens in the world; but if they are slaves, none would love their masters more.” — Herodotus, on the IoniansA Persian army on the run. A desperate warning from the Scythians. And a group of Greek tyrants who choose despotism over defiance. In this episode, we follow the moment Darius I almost lost it all—plus Megabazus' ruthless conquest of Thrace and the Persians' first awkward dinner with Macedon and a guy named Alexander.Great episode... don't miss it!This is a podcast by Dan Hörning and Bernie Maopolski.If you like what we do you can support the Fan of History project on https://www.patreon.com/fanofhistoryCustom Printed Shirts in 3 days! Go to graveyardprinting.com and enter coupon code FANOFHISTORY2025 for 11% offContact information:E-mail: zimwaupodcast@gmail.comhttp://facebook.com/fanofhistoryhttps://twitter.com/danhorninghttps://www.instagram.com/dan_horning/Music: “Tudor Theme” by urmymuse.Used here under a commercial Creative Commons license. Find out more at http://ccmixter.org/files/urmymuse/40020 Hosted on Acast. See acast.com/privacy for more information.

“Put on the new self, which is being renewed in knowledge after the image of its creator. Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.”

Hear an interview with Amelia Hogan about her latest album on the Irish & Celtic Music Podcast #706 . Subscribe now! Amelia Hogan, The Friel Sisters, Flook, Fialla, Robert Zielinski, On The Lash, Brobdingnagian Bards, Joseph Carmichael, The Lilies of the Midwest, Austral, Hounds of Finn GET CELTIC MUSIC NEWS IN YOUR INBOX The Celtic Music Magazine is a quick and easy way to plug yourself into more great Celtic culture. Enjoy seven weekly news items for Celtic music and culture online. Subscribe now and get 34 Celtic MP3s for Free. VOTE IN THE CELTIC TOP 20 FOR 2025 This is our way of finding the best songs and artists each year. You can vote for as many songs and tunes that inspire you in each episode. Your vote helps me create this year's Best Celtic music of 2025 episode. You have just three weeks to vote this year. Vote Now! You can follow our playlist on YouTube to listen to those top voted tracks as they are added every 2 - 3 weeks. THIS WEEK IN CELTIC MUSIC 0:12 - The Friel Sisters "Sporting Nell/The Black Mare of Fanad/Lough Isle Castle (Reels)" from Northern Sky 5:05 - WELCOME 7:16 - Flook "Where There Is Light / The May Waterway / Ninety Years Young" from Sanju 13:56 - Fialla "Easter Snow" from A Rare Thing 18:26 - Robert Zielinski "Sprig of Shillelagh" from The Day Dawn 19:30 - On The Lash "Dog in the Distance" from Fireside 23:25 - INTERVIEW: INTRO 23:45 - INTERVIEW: INTRODUCING AMELIA HOGAN 28:29 - Amelia Hogan "Home By Bearna" from Burnished 31:02 - INTERVIEW: NEW ALBUM 36:58 - Amelia Hogan "Dh'eirich mi Moch Madainn Cheitein" from Burnished 40:07 - INTERVIEW: RAPID FIRE QUESTIONS 49:54 - Amelia Hogan "Rolling In The Gold" from Burnished 53:42 - THANKS 55:26 - Brobdingnagian Bards "The Irishman Who Doesn't Drink" from Another Faire to Remember 57:58 - Joseph Carmichael "First of Spring" from single 1:02:13 - The Lilies of the Midwest "The Flower of Magherally" from Cat's Ceili 1:06:18 - Austral "Woodford Nights" from Thylacine 1:13:10 - CLOSING 1:13:50 - Hounds of Finn "My Father's Coat" from Gravity Pulls 1:19:07 - CREDITS The Irish & Celtic Music Podcast was produced by Marc Gunn, The Celtfather and our Patrons on Patreon. The show was edited by Mitchell Petersen with Graphics by Miranda Nelson Designs. Visit our website to follow the show. You'll find links to all of the artists played in this episode. Todd Wiley is the editor of the Celtic Music Magazine. Subscribe to get 34 Celtic MP3s for Free. Plus, you'll get 7 weekly news items about what's happening with Celtic music and culture online. Best of all, you will connect with your Celtic heritage. Please tell one friend about this podcast. Word of mouth is the absolute best way to support any creative endeavor. Finally, remember. Climate change is real, and we can fix it. Cutting waste, saving energy, and pushing for clean power all make a difference. A cleaner, safer world benefits everyone. Talk to someone today—our children are counting on you. Promote Celtic culture through music at http://celticmusicpodcast.com/. WELCOME THE IRISH & CELTIC MUSIC PODCAST * Helping you celebrate Celtic culture through music. I am Marc Gunn. I'm a Celtic musician and host of Folk Songs & Stories. This podcast is for fans of Celtic music. We are here to build a diverse Celtic community and help the incredible artists who so generously share their music with you. If you hear music you love, please email artists to let them know you heard them on the Irish and Celtic Music Podcast. Musicians depend on your generosity to release new music. So please find a way to support them. Buy a CD, Album Pin, Shirt, Digital Download, or join their community on Patreon. You can find a link to all of the artists in the shownotes, along with show times, when you visit our website at celticmusicpodcast.com. Email follow@bestcelticmusic to learn how to subscribe to the podcast and you will get a free music - only episode. You'll also learn how to get your band played on the podcast. Bands don't need to send in music, and You will get a free eBook called Celtic Musicians Guide to Digital Music. It's 100% free. Again email follow@bestcelticmusic Happy Easter!

Jason Earle shares his experiences from Suwannee Spring Reunion 2025 at Spirit of the Suwannee Music Park in Live Oak, FL. Welcome to The Marinade, a free-flowing conversation about the creative process with creative people. Each episode we welcome musicians, actors, comedians, authors, visual artists, filmmakers- anyone who creates art to talk about how and why we make stuff. This is a bonus episode in our Jason's Journal series. In addition to sharing conversations with creative people, we often cover live creative events and work to bring you in on the action. On this edition of Jason's Journal, we talk about seeing Scythian and Jon Stickley Trio.

Darius the Great wasn't just a king—he was the architect of the Persian Empire. In the 510s BC, he faced two major challenges: conquering the Scythians, and organizing the largest empire the world had ever seen. But what happens when you try to conquer an enemy that never stands still?In this episode, we break down his Scythian campaign against these nomadic warriors , and then we turn to how Darius revolutionized taxation, governance, and infrastructure, ensuring his empire would last for centuries. Was Darius the ultimate empire builder or just another king who bit off more than he could chew? Let's find out!This is a podcast by Dan Hörning and Bernie Maopolski.If you like what we do you can support the Fan of History project on https://www.patreon.com/fanofhistoryContact information:E-mail: zimwaupodcast@gmail.comhttp://facebook.com/fanofhistoryhttps://twitter.com/danhorninghttps://www.instagram.com/dan_horning/Music: “Tudor Theme” by urmymuse.Used here under a commercial Creative Commons license. Find out more at http://ccmixter.org/files/urmymuse/40020 Support the show and listen ad-free to all of the episodes, including episode 1-87. Click here: https://plus.acast.com/s/history. Hosted on Acast. See acast.com/privacy for more information.

Today we have two stories that are very similar to each other from the same region of the world; Russia. Two ladies from thousands and possibly millions of years ago preserved and intact.  Are they both true? What are the ramifications should they be true? Where were they from? Why were they preserved?  If the Tisul Princess discovery is accurate, everything we know may be put in doubt!  Let's look into these two fascinating stories and see what is fact vs. fiction!Email us at: downtherh@protonmail.com

Some of this music might work just great for your St Patrick's Day celebrations. It's Celtic Christmas Music #84 Keltricity, Jesse Ferguson, Seán Heely, Screaming Orphans, Irish Christmas in America, Scythian, Mary-Kate Spring Lee, Dublin Gulch, Alisa Marie, Peat in the Creel 0:06 - Keltricity "On A Cold Winter's Day - Christmas Eve" from A Celtic Christmas 3:27 - WELCOME TO THE CELTIC CHRISTMAS MUSIC I am Marc Gunn. I am Celtic musician and podcaster. We are promoting Celtic culture through Christmas cheer. We want to bring a little magic and joy into your holiday season. Not just me, but all of the Celtic musicians we are featuring today. If you hear music you love, please support the artists. You can find a link to all of the artists in the shownotes as well as how to support this podcast at CelticChristmasPodcast.com 4:36 - Jesse Ferguson "The Holly and the Ivy" from A Bard of Cornwall Christmas 6:24 - Seán Heely "Apples in Winter / The Frost Is All Over / Christmas Eve" from So Merry as We Have Been 10:47 - Screaming Orphans "Sell Me Something" from Happy Christmas Volume 2 13:59 - Irish Christmas in America "Air_March_Polka - The Snowy-Breasted Pearl, Freedom for Ireland" from A Long Way From Home 19:38 - THANK YOU FOR SPREADING CHRISTMAS CHEER! Podcast advertising pays some of the hosting fees of this show. But the podcast creation is mostly funded by your generosity. Your kindness pays for our engineer, graphic design, and promotion of the podcast. It allows me to buy the music I play here. It also pays for my time creating the show. As a Patron, you get ad-free episodes and a private feed to listen to the podcast. All that for as little as $1 per month. HERE IS YOUR THREE-STEP PLAN TO SUPPORT THE PODCAST Go to our Patreon page. Decide how much you want to pledge every month, $1, $5, $10, or $25. Keep listening to Celtic Christmas Music to celebrate Celtic culture through Christmas music. You can become a generous Christmas Patron at patreon.com/celticchristmas . FEEDBACK 20:58 - Scythian “The Wellerman” from Christmas Out at Sea 24:22 - Mary-Kate Spring Lee "I Wonder as I Wander" from Carol of the Child 27:50 - Dublin Gulch "The Gray Funnel Line" from The Best Of A Celtic Cowboy Christmas (Double Album) 32:24 - Alisa Marie "Captian O'Kane" from Winter Harp (by the fireside) Luke Mile 34:19 - CLOSING 35:20 - Peat in the Creel "Arthur McBride, Planxty Irwin" from Winter 40:23 - CREDITS Celtic Christmas Music was produced by Marc Gunn and our Christmas Patrons on Patreon. The show was edited by Mitchell Petersen with Graphics by Miranda Nelson Designs. Visit our website to subscribe to the podcast. You'll find links to all of the artists played in this episode. Todd Wiley is the editor of the Celtic Music Magazine. Subscribe to get 34 Celtic MP3s for Free. Plus, you'll get 7 weekly news items about what's happening with Celtic music and culture online. Best of all, you will connect with your Celtic heritage. Please tell one friend about this podcast. Word of mouth is the absolute best way to support any creative endeavor. Finally, remember. Reduce, reuse, recycle, and think about how you can make a positive impact on climate change. Promote Celtic culture through Christmas music at CelticChristmasPodcast.com. Nollaig Shona Daoibh! #celticchristmas #celticchristmasmusic  

These seven holy Bishops give a vivid picture of the dangers endured by those who traveled to proclaim the Gospel of Christ in the early centuries of the Church. All seven were sent as missionary bishops to Cherson on the Black Sea, and all seven died there as Martyrs. Hermon, Bishop of Jerusalem, first sent Ephraim and Basileus; Basileus raised the son of the prince of Cherson to life, after which many believed and were baptized. The unbelievers, though, bound him by the feet and dragged him through the streets until he died. Ephraim was beheaded when he refused to make sacrifice to the idols. Eugenios, Agathodoros, and Elpidios were then sent by the Bishop of Jerusalem; they were beaten to death with rods and stones. Aetherius was sent during the reign of Constantine the Great, and was able to govern the Church in freedom and peace, and to build a church in Cherson. Capito, the last to be sent, brought the Gospel to the fierce Scythians. To prove the power of his God, they asked him to go into a burning furnace, saying that if he was not consumed, they would believe. Putting all his trust in God, the holy Bishop vested himself, made the sign of the Cross, and entered the furnace. He stood in the flames, fervently praying, for an hour, and came out untouched. The spectators cried out 'There is one God, the great and powerful God of the Christians, who keeps His servant safe in the burning furnace!', and all those in the town and the surrounding countryside were baptized. This miracle was spoken of at the Council of Nicea (325). Later, Scythian unbelievers captured Capito and drowned him in the River Dnieper.   The Prologue says that Aetherios ended his life in peace; the Great Horologion, that he was drowned. All these holy missionaries labored around the beginning of the fourth century.

These seven holy Bishops give a vivid picture of the dangers endured by those who traveled to proclaim the Gospel of Christ in the early centuries of the Church. All seven were sent as missionary bishops to Cherson on the Black Sea, and all seven died there as Martyrs. Hermon, Bishop of Jerusalem, first sent Ephraim and Basileus; Basileus raised the son of the prince of Cherson to life, after which many believed and were baptized. The unbelievers, though, bound him by the feet and dragged him through the streets until he died. Ephraim was beheaded when he refused to make sacrifice to the idols. Eugenios, Agathodoros, and Elpidios were then sent by the Bishop of Jerusalem; they were beaten to death with rods and stones. Aetherius was sent during the reign of Constantine the Great, and was able to govern the Church in freedom and peace, and to build a church in Cherson. Capito, the last to be sent, brought the Gospel to the fierce Scythians. To prove the power of his God, they asked him to go into a burning furnace, saying that if he was not consumed, they would believe. Putting all his trust in God, the holy Bishop vested himself, made the sign of the Cross, and entered the furnace. He stood in the flames, fervently praying, for an hour, and came out untouched. The spectators cried out 'There is one God, the great and powerful God of the Christians, who keeps His servant safe in the burning furnace!', and all those in the town and the surrounding countryside were baptized. This miracle was spoken of at the Council of Nicea (325). Later, Scythian unbelievers captured Capito and drowned him in the River Dnieper.   The Prologue says that Aetherios ended his life in peace; the Great Horologion, that he was drowned. All these holy missionaries labored around the beginning of the fourth century.

Known as the barbarians of the north, the Scythians were expert horsemen that roamed the great steppe of Eurasia more than 2,000 years ago. But how much do we know about them?In today's episode of The Ancients, Tristan Hughes is joined by Dr Owen Rees to explore this infamous nomadic culture who wore trousers, wielded bows and arrows and boasted Amazon-like warrior women who may even have fought in battle. Along the way Owen explains the fascinating story of the Scythian settlement of Bilsk - a great hulking Iron-Age mega-town fortified with miles and miles of winding walls on the edge of the Great Steppe in southern Ukraine.Presented by Tristan Hughes. Audio editor is Aidan Lonergan, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.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

It's what it says! Though it's adding a lot of stuff to the venerable old combat engine of 3.X OGL, it's an OGL game where you play as primarily Greeks and Egyptians from antiquity (you can get a Scythian or someone from Thessaly in if you want, it's just not a great plan). Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Gino Caspari returns to discuss the extraordinary finds at his most recent excavation of an early (maybe the earliest) Scythian royal burial mound in Siberia! We discuss horse sacrifice, state formation, the earliest Scythians, and the trials of excavating in one of the more remote places on the planet.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge. And check out Patrick's new podcast The Pursuit of Dadliness! It's all about “Dad Culture,” and Patrick will interview some fascinating guests about everything from tall wooden ships to smoked meats to comfortable sneakers to history, sports, culture, and politics. https://bit.ly/PWtPoDListen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistorySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

More of the best of 2023 on the Irish & Celtic Music Podcast # 689 Subscribe now! Old Blind Dogs, Poitín, Altan, Arise & Go, The Gothard Sisters, Across The Pond, We Banjo 3, Scythian, Fire In The Glen, Emma Langford, IIsabeau Corriveau et Les tisseurs de rêves, The Bookends, Cantrip, The Haar, Faoileán, Hanneke Cassel GET CELTIC MUSIC NEWS IN YOUR INBOX The Celtic Music Magazine is a quick and easy way to plug yourself into more great Celtic culture. Enjoy seven weekly news items for Celtic music and culture online. Subscribe now and get 34 Celtic MP3s for Free. VOTE IN THE CELTIC TOP 20 FOR 2024 This is our way of finding the best songs and artists each year. You can vote for as many songs and tunes that inspire you in each episode. Your vote helps me create next year's Best Celtic music of 2024 episode. You have just three weeks to vote this year. Vote Now! You can follow our playlist on Spotify to listen to those top voted tracks as they are added every 2 - 3 weeks. It also makes it easier for you to add these artists to your own playlists. You can also check out our Irish & Celtic Music Videos. THIS WEEK IN CELTIC MUSIC 0:06 - Old Blind Dogs "Desperate Fishwives" from Wherever Yet May Be 6:20 - WELCOME 7:52 - Poitín "Super Moon" from One For The Road 13:12 - Altan "The House Carpenter (Gypsy Davy)" from The Widening Gyre 17:37 - Arise & Go "Sheepskin and Beeswax, Le Voyageur, Roddy McDonald's Fancy" from Arise & Go -  EP 21:36 - The Gothard Sisters "It Was Beautiful" from Mountain Rose 25:31 - Across The Pond "Another Jig Will Do / Foxhunter's" from Little Beggarman 29:22 - FEEDBACK 30:20 - We Banjo 3 "High On A Mountain (Live)" from Live in Galway 34:11 - Scythian "Scratchbox Reel" from American Shanty 36:53 - Fire In The Glen "From Amish To Irish" from Cutting Bracken 40:19 - Emma Langford "A Song For My Younger Self" from Sowing Acorns 41:54 - IIsabeau Corriveau et Les tisseurs de rêves "Inisheer” from Leap of Faith 46:45 - THANKS 49:23 - The Bookends with the Stratford Symphony Orchestra "The Old Grove" from A Celtic Celebration: The Bookends with the Stratford Symphony Orchestra 52:36 - Cantrip "Puirt a' Beul" from Undark 59:28 - The Haar "The Emigrant's Farewell" from The Haar 1:06:09 - Faoileán "Martinmastime" from Far Hills 1:12:41 - CLOSING 1:13:30 - Hanneke Cassel "We are Dancer / The Goat Whisperer" from For Reasons Unseen 1:17:41 - CREDITS The Irish & Celtic Music Podcast was produced by Marc Gunn, The Celtfather and our Patrons on Patreon. The show was edited by Mitchell Petersen with Graphics by Miranda Nelson Designs. Visit our website to follow the show. You'll find links to all of the artists played in this episode. Todd Wiley is the editor of the Celtic Music Magazine. Subscribe to get 34 Celtic MP3s for Free. Plus, you'll get 7 weekly news items about what's happening with Celtic music and culture online. Best of all, you will connect with your Celtic heritage. Please tell one friend about this podcast. Word of mouth is the absolute best way to support any creative endeavor. Finally, remember. Reduce, reuse, recycle, and talk with others about climate change. This is the best way we will make a significant change to climate policies. So start a discussion with someone today. Promote Celtic culture through music at http://celticmusicpodcast.com/. WELCOME THE IRISH & CELTIC MUSIC PODCAST * Helping you celebrate Celtic culture through music. I am Marc Gunn. This podcast is for fans of Celtic music. Not just the big names you've probably heard of. But also the Celtic bands in your neck of the woods, at your festivals. It is here to build a diverse Celtic community and help the incredible artists who so generously share their music with you. If you hear music you love, please email artists to let them know you heard them on the Irish and Celtic Music Podcast. Musicians depend on your generosity to keep making music. So please find a way to support them. Buy a CD, Album Pin, Shirt, Digital Download, or join their communities on Patreon. You can find a link to all of the artists in the shownotes, along with show times, when you visit our website at celticmusicpodcast.com. If you are a Celtic musician or in a Celtic band, then please submit your band to be played on the podcast. You don't have to send in music or an EPK. You will get a free eBook called Celtic Musicians Guide to Digital Music and learn how to follow the podcast. It's 100% free. Just email Email follow@bestcelticmusic and of course, listeners can learn how to subscribe to the podcast and get a free music - only episode. THANK YOU PATRONS OF THE PODCAST! You are amazing. It is because of your generosity that you get to hear so much great Celtic music each and every week. Your kindness pays for our engineer, graphic designer, Celtic Music Magazine editor, promotion of the podcast, and allows me to buy the music I play here. It also pays for my time creating the show each and every week. As a patron, you get ad  -  free episodes before regular listeners, vote in the Celtic Top 20, stand  -  alone stories, you get a private feed to listen to the show or you can listen through the Patreon app.  All that for as little as $1 per month. A special thanks to our Celtic Legends: Bruce, Brian McReynolds, Marti Meyers, Alan Schindler, Karen DM Harris, Emma Bartholomew, Dan mcDade, Miranda Nelson, Nancie Barnett, Kevin Long, Gary R Hook, Lynda MacNeil, Kelly Garrod, Mike Schock, Annie Lorkowski, Shawn Cali Patreon made a big change recently. You no longer make a pledge per episode of the podcast. Instead, you can make one set, solid pledge per month. HERE IS YOUR ALL  -  NEW THREE STEP PLAN TO SUPPORT THE PODCAST Go to our Patreon page. Decide how much you want to pledge per month, $3, $5, $15, $25. Keep listening to the Irish & Celtic Music Podcast to celebrate Celtic culture through music. You can become a generous Patron of the Podcast on Patreon at SongHenge.com. TRAVEL WITH CELTIC INVASION VACATIONS Every year, I take a small group of Celtic music fans on the relaxing adventure of a lifetime. We don't see everything. Instead, we stay in one area. We get to know the region through its culture, history, and legends. You can join us with an auditory and visual adventure through podcasts and videos. In 2025, we're going to the Celtic nation of Galicia in Spain. We're gonna learn about the history and legends behind the Celts there and experience some amazing Galician Celtic music. Learn more about the invasion at http://celticinvasion.com/ #celticmusic #irishmusic #celticmusicpodcast I WANT YOUR FEEDBACK What are you doing today while listening to the podcast? Please email me. I'd love to see a  picture of what you're doing while listening or of a band that you saw recently. Email me at follow@bestcelticmusic.