Podcasts about Stanton

The Yankees' blowout win sparked debate when Anthony Volpe was booed despite the team scoring nine runs. Jerry felt fans went too far, while Willie argued against dictating how fans express themselves. They also questioned Giancarlo Stanton's absence from the lineup. C-Lo returned with an update, noting Evan Roberts' admiration for Nolan McLean and playing a Philadelphia radio host's rant reminiscent of Jerry's classics. Cody Bellinger homered in the Yankees' 11-2 win over the Nationals. C-Lo shared Taylor Townsend's explanation of her match with Jelena Ostapenko. Tom Brady can attend production meetings but not practices, which Jerry thinks won't affect his job, though Willie understands why some broadcasters value watching practice. Jordon Hudson and Bill Belichick want to trademark "gold digger." In the final segment, Jerry recounted his experience at a Lady Gaga concert, noting the large gay male presence, which reminded Willie of a past unwelcome encounter. Jerry then asked Brian Rascona about his Ryder Cup volunteer assignment.

Jerry and Willie Colon hosted for Boomer and Gio, discussing the start of college football season, with Willie excited and Jerry preferring NFL. They felt old watching sons of former players. The Mets beat the Phillies; Juan Soto's timeout angered the Phillies, while Willie praised Francisco Lindor. The Yankees and Giancarlo Stanton continued their success against the Nationals. C-Lo's update highlighted Brandon Nimmo's walk-off hit, Edwin Diaz's save, and Jonah Tong's upcoming MLB debut. Jerry and Willie deemed Stanton a Hall-of-Famer. The Yankees gained on the Blue Jays. The Giants waived Tommy DeVito, and the Jets cut Malachi Corley. Finally, Jerry asked Willie about Burning Man, leading to a discussion about sandstorms and potential performances.

Hour 1 Jerry and Willie Colon fill in for Boomer and Gio, discussing the start of college football season, which Willie and Eddie love, unlike NFL-fan Jerry. They feel old watching sons of players they grew up with. The Mets beat the Phillies, with controversy around Juan Soto's timeout and appreciation for Francisco Lindor. Willie hopes parabolic mics and this series turn the Mets around. The Yankees and Giancarlo Stanton continue their success against the Nationals. C-Lo's update covers Brandon Nimmo's walk-off, Edwin Diaz's save, and Jonah Tong's upcoming MLB debut, which Jerry believes will spark the team. Jerry and Willie agree Stanton is a Hall-of-Famer and enjoys playing outfield. The Yankees gained a game as the Blue Jays blew a lead. The Giants waived Tommy DeVito, and the Jets cut Malachi Corley. Finally, Jerry asks Willie about Burning Man, leading to a discussion of his sandstorm experience in Arizona, whether he could perform in an "orgydome" at his age, and which former teammates and show crew members he'd take. Hour 2 The hour begins with the engagement announcement of Taylor Swift and Travis Kelce. Willie discusses prenups, having one himself, while others on the show do not. Eddie sees prenups as a sign of mistrust. Jerry wonders if the engagement will help Kelce focus on the upcoming season. A caller provides a female perspective on prenups. C-Lo, who also lacks a prenup, provides an update. Jerry and Willie note that cheating isn't exclusive to men. In sports, the Mets beat the Phillies, Giancarlo Stanton led another Yankee win, and Shedeur Sanders made the Browns' initial 53-man roster. The hour concludes with Jerry telling Willie about Shaun Morash's bet that Travis Kelce will incorporate Taylor Swift's last name into his. If so, Evan will take his wife's name as payment. Jerry and Willie agree with Evan's stance but wouldn't have risked the same wager. Willie emphasizes athletes' need to protect earnings, especially in the NFL. Hour 3 The hour began with a discussion on Micah Parsons' hold-in and alleged back injury, with Willie and Jerry expecting a deal, though Willie notes the difficulty of returning to play immediately. NFL cutdown day saw the Jets release Malachi Corley, prompting Willie to suggest they need another receiver. Willie also explained how small-school players are scouted, calling the combine overrated. C-Lo returned with an update after a segment on the Jerry Jones Netflix documentary, which C-Lo and Jerry are enjoying. The conversation then shifted to concussion protocols then versus now. The Mets beat the Phillies after Ryan Helsley blew a save and are going for a sweep tonight. The Yankees won against the Nationals with Luis Gil pitching five strong innings, saved by Tim Hill. The Yankees and Mets will play on 9/11 next year, with the season starting unusually early on March 25th. C-Lo presented musical clips, including Evan and Shaun singing "Tong" and Gary, Keith, and Ron singing "Take Me Out to the Ballgame," leading to a discussion on karaoke songs. The hour concluded with Jerry sharing a coincidence related to a small college and then discussing excitement for college football. Finally, Jerry recounted a story about a man in Wisconsin who faked his death to leave his family and meet a woman, now facing jail time. Hour 4 The final hour begins with Jets radio voice Bob Wischusen, following Willie's story about Mike Tomlin using “In the Air Tonight” to motivate his team. Bob discusses the Jets' potential for a good season, expressing optimism about their chances of playing meaningful games in December. C-Lo returns for his final update, where Willie learns about "Al" after CBS Sports Network aired Jerry's "fraud" clip. Ryan Helsley blew the Mets' lead, but they won in the 9th. Giancarlo Stanton drove in all five Yankees runs in their win, leading Jerry to call him a first-ballot Hall-of-Famer. C-Lo wonders what Travis Kelce had left to say proposing to Taylor Swift, while Jer ...

In this episode, I sit down with Dr. Amelia Duran Stanton, author of The Lotus Within, to discuss effective time management and self-prioritization for military spouses.   We dive into practical strategies to support your life as More Than a Milspouse, including simple daily routines, the role of core values, deciding on “big rocks”, and actionable tips like the Eisenhower Matrix. You'll leave this episode feeling empowered to make the most of the time you have. Better Together, Christine   MENTIONED IN THIS EPISODE Ep 235: A Simple Start to Self-Care for Military Spouses Connect with Dr. Amelia Duran Stanton https://www.ameliads.com Facebook Instagram LinkedIn  The Lotus Within   RESOURCES Work With Me Join The Free Community Free Clarity Workshop What Matters Most Worksheet Clarity Course Leave a Show Review. Pretty Please!

Jack talks to Dr. Ryan Stanton about medical issues parents should address as their kids return to school. See omnystudio.com/listener for privacy information.

TVC 703.1: Part 2 of a conversation that began last week with Joseph Atkins, author of Harry Dean Stanton: Hollywood's Zen Rebel, a deep dive into the life and times of the angular-faced character actor who became a leading man in the 1980s (most notably, with Paris, Texas and Repo Man). Topics this segment include how the success of Paris, Texas paved the way for Stanton's singing career (even though his music background stemmed from his upbringing in Kentucky); the back story of how Stanton came to play Roman Grant in Big Love; how Sam Shepard was instrumental in director Wim Wenders casting Stanton in Paris, Texas; and how the word “Zen” came to be associated with Stanton. Harry Dean Stanton: Hollywood's Zen Rebel is available through University Press of Kentucky as well as Amazon.com.

As a world-class trumpet, Stanton Kessler has got the ‘chops.'  He has over 50 years to back that up. David Naster has over 48 years of being a professional comedian with the ‘chops' to back that up. The boys discuss the similarities of both jazz and comedy and the differences of how they affect us emotionally and physically. You will enjoy their expertise and insight as they are just a couple of life-long friends sitting at the kitchen table sharing stories and laughs.

Podcast Recorded Live From The Worship Services Of The Stanton First Church of God in Stanton, Kentucky. If You Need Prayer, You Can Submit Your Request Via Our Website At www.stantonfcog.com/prayer.  For More Information, Visit Our Website www.stantonfcog.com or Visit Us On Facebook www.facebook.com/StantonFCOG

What a difference a week makes for the Yankees! In this episode of Chase for 28, Chris and the Podcast Padre break down an eventful week that saw the Yankees sweep the Cardinals and Rays before a tough loss to Boston. With a five-game win streak putting them in the first Wild Card spot, the conversation turns to whether this team can finally deliver against top competition—or if the fundamentals will continue to haunt them.From defensive lapses to poor baserunning, and from Stanton's resurgence to Aaron Judge's outfield status, we tackle the big questions heading into September. Plus, we revisit last week's trivia answer (spoiler: it's a Reggie moment), introduce a new trivia challenge, and share some listener emails and hot takes on what the Yankees need for a playoff push.Key Topics DiscussedYankees go 5–1 since the last episode: Sweeping the Cardinals and RaysFundamentals fail: Errors, bad baserunning, and inconsistent play vs. strong teamsWild Card update: Yankees hold the first spot and remain in the division raceStanton's resurgence and his role in the outfield debateJudge's throwing status and Boone vs. Judge statementsUpcoming schedule: How soft September could shape playoff chancesTrade talk: Bellinger, Tucker, and left-handed lineup dynamics for 2025Listener feedback from Alex and the CuziniShoutout Kellen!Yankees Trivia

Los Dodgers barrieron a los Padres y se adueñaron del Oeste de la Nacional con una joya de Clayton Kershaw. Además, hablamos del impacto de la lesión de Zack Wheeler, la posible expansión de la MLB con dos equipos más, y el rol de Giancarlo Stanton en unos Yankees donde Judge busca el MVP.También debatimos sobre:⚾ ¿Quién es el mejor relevista de MLB este año: Adrián Morejón o Aroldis Chapman?⚾ La situación de Víctor Robles.⚾ Bryce Harper con HRs gigantes (OPS .866).⚾ Tarik Skubal y la carrera al Cy Young.⚾ Los debuts de Samuel Basallo (Orioles) y Máximo Acosta (HR en su primer hit).⚾ Cómo están las clasificaciones a 35 juegos del final y las series del fin de semana.

On this week’s edition of Inside the (Rob) Parker, Rob discusses the playoff ramifications of this weekend's series between the Boston Red Sox and the New York Yankees, why the Los Angeles Dodgers should consider taking Shohei Ohtani out of the postseason pitching rotation, and where he was wrong about the Detroit Tigers. Later, Tampa Bay Rays centerfielder Chandler Simpson. Plus, part two of his conversation with Toronto Blue Jays pitcher Max Scherzer, Rob's latest appearance on MLB Network, and a very special Parker Pushback aimed at Giancarlo Stanton's biggest detractors. Subscribe and download all of the latest Inside the Parker podcasts and follow Rob on Twitter!! #OddCoupleSee omnystudio.com/listener for privacy information.

Hour 1 Boomer and Gio are concerned about Kodai Senga's performance and suggest David Peterson as the Mets' playoff ace. Jerry's update covers the Yankees' win over the Rays, the Mets' loss (Senga gave up 4 earned runs, Nimmo left with a stiff neck), "What is Anthony Gallo Talking About?", a bullet through Andy Reid's office window last year, and Sachia Vickery's $1,000 pre-date deposit on OnlyFans. Hour 2 The hour began with a discussion about Tom Brady's golf course venture and his son. Dan in Carteret called to discuss the new Bengals stadium, but instead mocked Boomer's head size. NFL trades were a topic, as was a caller's frustration about not acknowledging Robert Plant's birthday. Another caller questioned why all WFAN hosts vacation in the summer. Jerry's update started with the Yankees beating the Rays, hitting five more home runs. Jose Caballero's ejection and post-game comments were covered. Kodai Senga's rough outing in the Mets' loss to DC was discussed, along with Mendoza's comments. Myles Garrett avoided talking about his speeding ticket, and the Micah Parsons situation in Dallas remained unresolved. The hour concluded with the social media buzz around Cracker Barrel's logo change, with many perceiving them as "woke" due to the new logo and interior changes. Hour 3 We began discussing the Giants' improved optimism this season due to positional upgrades. Boomer stressed the importance of Russell Wilson avoiding turnovers and the defense creating them, unlike last season. Adam Schein will do Sunday highlights on CBS, not the highly paid talent. Jerry returned for an update, but first, someone made him t-shirts with his death-related sayings. The Yankees beat the Rays with 5 more homers. We then discussed the slang term 'NPC'. The hour concluded with a discussion on Phil Mickelson and those who believe he 'ruined golf'. Hour 4 Bubba Wallace in-studio, Boomer compares NASCAR to LIE driving. Jerry's final update: Yankees beat Rays with Stanton's tenth-inning pinch-hit HR. Ohtani hit in thigh by line drive. Jets held a players-only practice, overseen by Aaron Glenn. Moment of The Day: host struggles with 'depth'. Jordan Davis calls in to discuss Cracker Barrel.

Bubba Wallace in-studio, Boomer compares NASCAR to LIE driving. Jerry's final update: Yankees beat Rays with Stanton's tenth-inning pinch-hit HR. Ohtani hit in thigh by line drive. Jets held a players-only practice, overseen by Aaron Glenn. Moment of The Day: host struggles with 'depth'. Jordan Davis calls in to discuss Cracker Barrel.

Are Mets fans worried about Alvarez's injury? Do Yankees fans need to put respect on Stanton's name? Did the Jets solidify their defensive line? Learn more about your ad choices. Visit podcastchoices.com/adchoices

El capitán de los Yankees, Aaron Judge, salió al paso a los comentarios de Aaron Boone sobre su forma de lanzar. El manager terminó reculando en sus declaraciones y el tema ha generado mucho debate en Nueva York. Además, repasamos lo más importante de la jornada en MLB: Giancarlo Stanton la sacó de emergente en la décima entrada y junto a dos cuadrangulares de Austin Wells, más la gran actuación del novato Cam Schlitter, los Yankees superaron a los Rays. Con un Jesús Luzardo brillante desde la lomita, un Trea Turner encendido con 5 hits y un jonrón de Kyle Schwarber, los Phillies barrieron a los Mariners. Los Tigres apalearon desde temprano a Framber Valdez con 6 carreras en la primera entrada y completaron barrida a los Astros con un Charlie Morton dominante. Gavin Sheets (4 CI), Manny Machado y Ryan O'Hearn guiaron el triunfo de los Padres sobre los Gigantes. Johan Oviedo lució imponente y con un doble productor de Tommy Pham, los Piratas vencieron a los Blue Jays. Michael Busch pegó un doble de 3 rayitas para que los Cubs derrotaran a los Brewers. Los Rockies sorprendieron al darle la primera derrota de la temporada a Shohei Ohtani, con Hunter Goodman remolcando 3 carreras. El japonés además salió golpeado del juego. Todo esto y mucho más en tu noticiero de confianza: Baseball News ⚾

In today's episode of the Yankees Nation Podcast, Ryan covered:- Boone on Judge's return to the field- Cruz, Yarborough nearing returns- Stanton's outfield time- Yankees' aggressive baserunning - Sweep vs. Cardinals

Today's word of the day is ‘DH' as in designated hitter as in Aaron Judge as in Giancarlo Stanton as in the Yankees as in home runs as in Aaron Boone. What a game last night for the Yankees. The bats were alive. How can the Yankees keep this lineup together? What is Judge's arm health? Why did Aaron Boone not know? (16:00) Victor Robles has been suspended by MLB for 10 games. That's a huge number for what he did in his rehab assignment. Threw a bat at a pitcher! (27:30) The Super Bowl in London? Roger Goodell wants it! Would it ever happen? (36:00) Review: Eddington (39:30) The Indianapolis Colts are going with Daniel Jones as QB. Anthony Richardson, the No. 4 pick from 2023, has found himself back on the bench. Wow. (48:00) NPPOD Learn more about your ad choices. Visit podcastchoices.com/adchoices

Today's word of the day is ‘DH' as in designated hitter as in Aaron Judge as in Giancarlo Stanton as in the Yankees as in home runs as in Aaron Boone. What a game last night for the Yankees. The bats were alive. How can the Yankees keep this lineup together? What is Judge's arm health? Why did Aaron Boone not know? (16:00) Victor Robles has been suspended by MLB for 10 games. That's a huge number for what he did in his rehab assignment. Threw a bat at a pitcher! (27:30) The Super Bowl in London? Roger Goodell wants it! Would it ever happen? (36:00) Review: Eddington (39:30) The Indianapolis Colts are going with Daniel Jones as QB. Anthony Richardson, the No. 4 pick from 2023, has found himself back on the bench. Wow. (48:00) NPPOD Learn more about your ad choices. Visit podcastchoices.com/adchoices

Boomer said, ‘let's talk about some home runs and get out'. We heard Dave Sims on the call as Stanton homered, which was part of back to back to back home runs. We heard audio from Boone about Judge's potential return to the field. Jeff McNeil had a big night as the Mets won in DC.

Hour 1 Both the Mets and Yankees offenses exploded last night, with the Yankees hitting nine homers. There's confusion between Boone and Judge about his return to the field. Peterson pitched eight strong innings for the Mets. Boomer heard Pat Boyle yelling at a co-worker, and Boyle called in to defend himself. Pete Bellotti also weighed in. Jerry's update focused on home runs, including Stanton's back-to-back-to-back shot and audio from Boone about Judge. McNeil had a big night for the Mets. Finally, a sales guy at WFAN was revealed as the culprit behind yesterday's bathroom incident. Hour 2 Boomer believes Daniel Jones will start for the Colts, though he wants to see Week 5's starter. Anthony Richardson's agent is upset, citing a lack of trust; Boomer called the agent a 'jackass' after Richardson left a game. RGIII thinks the Colts are tanking for Arch Manning. Boomer suggests Micah Parsons for the Patriots, and Gio wonders if the Jets should pursue him. Jerry returns with an update, trying to tempt Boomer with a donut during his fast. The Yankees hit 9 homers to beat the Rays. Aaron Boone discussed BT's little league ejection with BT & Sal. The Mets won in DC, with Juan Soto among the home run hitters and David Peterson pitching 8 innings. Andrew Thomas and Malik Nabers were back at Giants practice. Jamie Lee Curtis promoted a new Freaky Friday movie in the final segment. Hour 3 Boomer questioned Eddie's "smother hug" tendency, wondering if everyone desired such a goodbye, prompting Guy Adami to call in about hugging Al. Jerry then updated on the Yankees' 9-homer win over the Rays and the Mets' victory. Nicole, a listener, shared her experience with Eddie's hugs. Boomer remained focused on Hurricane Erin. Hour 4 Topics included: NJ's July gambling revenue, high drink prices in Vegas/California, Jordan Davis as the new face of Cracker Barrel, potential Cracker Barrel locations, the surprising persistence of handshakes post-COVID, a Jerry Jones documentary clip, the Yankees' 9 home run win against the Rays, Gio's request to stop receiving the male Vikings cheerleader video, Hurricane Erin's effects on the Outer Banks, and a list of least attractive male hobbies.

Both the Mets and Yankees had strong offensive nights, with the Yankees hitting nine homers. Confusion surrounds Aaron Judge's return to the field. David Peterson pitched eight dominant innings for the Mets. Boomer and Gio discussed Pat Boyle yelling at a coworker, with Boyle and Pete Bellotti calling in to defend him. Jerry's update focused on the home runs, including Stanton's back-to-back-to-back shot. Audio of Boone discussing Judge's potential return was played. Jeff McNeil had a big night for the Mets. The segment concluded with the reveal of who caused a bathroom odor at WFAN.

¡Noche histórica en el Steinbrenner Field! Los Bombarderos del Bronx desataron todo su poder y conectaron 9 cuadrangulares en un solo juego, igualando un récord de franquicia y estableciendo un nuevo estándar ofensivo en la temporada. Además repasamos lo más destacado de la jornada en MLB: Tarik Skubal llega a los 200 ponches en 2025 y fortalece su candidatura al Cy Young de la Liga Americana. George Springer y Max Scherzer muestran su experiencia en momentos claves para un triunfo de los Blue Jays. Los Dodgers destrozan a su rival con una ofensiva de 18 hits, liderada por Alex Call (4 hits, HR, 2B). Los Rangers pierden otro juego cerrado ante los Royals y Bobby Witt Jr. se convierte en el jugador más joven en la historia de Kansas City en alcanzar los 100 jonrones de carrera. Todo el análisis, estadísticas y reacciones aquí en Baseball News ⚾

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Aaron Boone joins BT and Sal. Boone challenges Sal to make a lineup and also discloses that Stanton is an unspoken leader in the clubhouse.

Aaron Boone joins BT and Sal to chat about the state of the Yankees. Stanton is an unspoken leader in the clubhouse. Boone challenges Sal to make a lineup. Boone gives his opinion about BT getting thrown out of a 10u baseball game.

Dr. Ryan Stanton talks to Kruser about the long term effects of prolonged and/or recurring dehydration as well as the latest research from the AHA regarding detrimental cardiovascular effects of salt and light to heavy alcohol use. See omnystudio.com/listener for privacy information.

Boomer and Gio discuss Giancarlo Stanton's elbows, Francisco Lindor's good play, and Brandon Tierney questioning Juan Soto's age. C-Lo updates on the Mets beating the Mariners, with Mark Vientos's 3-run HR. Evan Roberts advocated for A-Rod as Yankees Manager. The Yankees swept the Cardinals. Brian Daboll discussed Jaxson Dart, and Shaun Morash has "Jaxson Dart fever." Gronk and Edelman predict the Giants will win 8 or 9 games.

Hour 1 Boomer & Gio discussed Jaxson Dart's performance and Justin Fields' struggles. C-Lo filled in for Jerry, and the hosts covered Mark Vientos' 3-run HR for the Mets, the Yankees sweeping the Cardinals, and Taylor Swift Super Bowl halftime show rumors. Gio asked Boomer about living in Cincinnati post-career. Hour 2 Boomer discusses Stanton's elbows, Lindor's performance, and Brandon Tierney's questioning of Juan Soto's age, which Boomer suspects is Yankee fan-driven. Gio wonders about age verification. C-Lo's update covers the Mets beating the Mariners (Mark Vientos' 4 RBIs), BT's Soto age comments, and Evan Roberts advocating for A-Rod as Yankees Manager. The Yankees swept the Cardinals (Goldschmidt excelled). Brian Daboll discussed Jaxson Dart, and Shaun Morash has "Jaxson Dart fever." Gronk & Edelman predict the Giants will win 8 or 9 games. Hour 3 Gio shared a NY Post story about a 76-year-old cognitively impaired man who died meeting a chatbot in a New Brunswick parking lot. C-Lo returned with Mets (Lindor 6-game hit streak) and Yankees (sweep of Cardinals) updates, after a caller asked if Brian Daboll uses botox. The hour concluded with a discussion about pickleball injury fears and Jerry's refusal of a massage at Pebble Beach. Hour 4 Talked Caleb Williams and the Bears. Boomer said some Lions players said Dolphins not ready. A caller wonders if Jameis Winston better fit for Jets or if Jaxson Dart will backup Wilson. C-Lo returns for final update and starts with Mets beating Mariners at the Little League Classic. Rob Manfred talked geographical realignment. Joe Benigno on Saturday morning had a caller for 13 minutes complaining about the Mets. Clint Frazier said Yankees drag out injuries. Gronk & Edelman both like the over 5 ½ for Giants wins. The Moment of The Day: He died doing what he loved, ‘chasing tail'. Final segment: could a 17-year-old, 120 lb wrestler take down a 250 lb man?

In this episode, the guys had the pleasure to sit down with Glenn Stanton. Glenn is the Director of Global Family Formation Studies at Focus on the Family. He is a prominent voice on issues of family, sex, and gender, and frequently debates and lectures on these topics at universities and churches worldwide. Stanton has authored nine books (including "The Myth of the Dying Church," and “Loving my (LGBT) neighbor - exploring Christianity's role in contemporary society and how Christians can engage with the LGBTQ+ Community") and is a senior contributor to the Federalist blog.  Glen is a husband and father of five children. Listen in as the guys discuss living as a Legacy Dad in a culture that promotes anything except!

TVC 702.5: Ed welcomes Joseph Atkins, author of Harry Dean Stanton: Hollywood's Zen Rebel, a deep dive into the life and times of the angular-faced character actor who not only became a leading man in the 1980s (most notably, with Paris, Texas and Repo Man), but was also an accomplished singer and musician. Joe's book includes interviews with such Harry Dean Stanton contemporaries as Nehemiah Persoff, L.Q. Jones, Dabney Coleman, Dennis Quaid, directors Alex Cox and Wim Wenders, as well as many members of Stanton's family. Harry Dean Stanton: Hollywood's Zen Rebel is available through University Press of Kentucky as well as Amazon.com. Topics this segment include how Stanton was arguably more authentic in his expression of The Method than any other actor; how he came to Hollywood in the 1960s hoping to leave his mark as a movie actor, but was pragmatic enough to recognize that television offered a lot of opportunities to find work; and how Stanton became frustrated near the end of the 1960s when contemporaries like Jack Nicholson and Warren Oates began finding leading roles, while he did not.

TVC 702.6: Joseph Atkins, author of Harry Dean Stanton: Hollywood's Zen Rebel, talks to Ed how director Monte Hellman cast Stanton frequently in his movies, yet never saw him as a lead; how Stanton and Alex Cox, director of Repo Man, did not always see eye to eye during the early production of that movie; and how the soundtrack of Repo Man kept the film in the public eye. Harry Dean Stanton: Hollywood's Zen Rebel is available through University Press of Kentucky as well as Amazon.com.

On the second episode of Whisley and Sticks After Dark, Levi, Woo, and Hes sits down with Dion Campbell of Ties by Dion and discuss moving in a business not many men are known for as well as him becoming. Brand ambassador. After the break, BK Stanton joins the show along with Levi to discuss logistics with the upcoming Gulf Coast Challenge in Mobil, AL. sip slow while smoking like a BOSS.

Podcast Recorded Live From The Worship Services Of The Stanton First Church of God in Stanton, Kentucky. If You Need Prayer, You Can Submit Your Request Via Our Website At www.stantonfcog.com/prayer.  For More Information, Visit Our Website www.stantonfcog.com or Visit Us On Facebook www.facebook.com/StantonFCOG

Hour 4: Are the Yankees avoiding playing Stanton and Dominguez in the outfield on the same night?

The Yankees have finished up their series vs the Twins and they took a solid two out of three. While it doesn't move the needle in the Wild Card Race, it's a start. We discuss the importance of Giancarlo Stanton playing the field again, Ben Rice getting the majority of catching, and Paul Goldschmidt's bad knee. The Wild Card race is only picking up from here, and we'll be talking all about it. Make sure you subscribe to keep up with the Yankee conversation!

Aram and Jack try to make some sense of who could come out of the American League, the madness atop the NL West, and more on Thursday's Just Baseball Show.Intro: 0:00How do we tier the American League?: 4:59How does top of NL West shake out?: 13:22What to make of Cubs slide: 21:30The HOF Case for Stanton and Schwarber: 29:30Pete Alonso Atop Mets HR List: 39:25Nolan McLean: 47:27Join Us at Just Baseball Day at loanDepot Park!Just Baseball's Top 100 Update$10 Credit For Sports Cards on Loupe!Join Our New DiscordSubscribe to Our New Newsletter!Get Your Just Baseball MerchUse Code "JUSTBASEBALL" when signing up on BetMGMOur Sponsors:* Check out T-Mobile: https://www.t-mobile.comSupport this podcast at — https://redcircle.com/the-just-baseball-show/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Christine Zampaglione, VP of Marketing at Stanton, and Kemp Harr discuss current business conditions and the firm's focus on building more interior decorator relationships with its new license with the Kravet brand.

Los Yankees lograron una victoria importante gracias a los jonrones de Aaron Judge y Giancarlo Stanton, respaldando una sólida actuación de Carlos Rodón. Sin embargo, la presión no cede: la lucha por el comodín sigue encendida y la sombra de su reciente mala racha todavía está presente en el Bronx. Mientras tanto, en otras partes de la liga, los Cerveceros no aflojan y suman su undécimo triunfo consecutivo con una paliza de poder ante Paul Skenes y los Piratas, los Mariners siguen imparables y ya comparten la cima de su división, y Pete Alonso hace historia como el máximo jonronero de los Mets.Conviértete en un seguidor de este podcast: https://www.spreaker.com/podcast/con-las-bases-llenas-podcast-de-beisbol--2742086/support.

Mass shootings rock Chicago, Georgia, and Texas; a Pennsylvania steel plant explodes; Israel announces plans to occupy Gaza City amid rising death tolls; Trump takes control of DC police and sends in troops; and a SCOTUS challenge threatens same-sex marriage rights. Mass Shootings-via ABC News, ABC News, AP News, CNN, and NPR Steel Plant Explosion-via NY Times Israel Takes Gaza-via BBC, CNN, and NPR Trump's DC Takeover-via AP News, CNN, NY Times, Washington Post, and Politico Obergefell's Future-via ABC NewsTake the pledge to be a voter at raisingvoters.org/beavoterdecember. - on AmazonSubscribe to the Substack: kimmoffat.substack.comAll episodes can be found at: kimmoffat.com/thenewsAs always, you can find me on Instagram/Twitter/Bluesky @kimmoffat and TikTok @kimmoffatishere

A fatal 1869 shooting at the New York Tribune led to a contentious debate about love, divorce, and women's rights in America. Sources:Cazauran, A. R. The Trial of Daniel McFarland for the Shooting of Albert D. Richardson (New York: W. E. Hilton, 1870).Cooper, George. Lost Love: A True Story of Passion, Murder, and Justice in Old New York (Pantheon Books: New York, 1994). Ganz, Melissa J. “Wicked Women and Veiled Ladies: Gendered Narratives of the McFarland-Richardson Tragedy.” Yale Journal of Law and Feminism. Vol. 9. 1997.McAvey, Marion. “Abby Sage Richardson.” EBSCO. 2023. https://www.ebsco.com/research-starters/history/abby-sage-richardsonRichardson, Abby Sage. Old Love Letters (Boston: James R. Osgood & Co., 1883).The Richardson-McFarland Tragedy: Containing all the letters and other interesting facts and documents not before published. (Barclay & Co. Publishers: Philadelphia, 1870).Stanton, Elizabeth Cady. “Speech on the McFarland Trial, Apollo Hall,” Speeches & Writings File. May 17, 1870Wilhelm, Robert. “The Richardson-McFarland Tragedy.” Murder By Gaslight. 10 July, 2010. https://www.murderbygaslight.com/2010/07/richardson-mcfarland-tragedy.htmlNewspapers:Buffalo ExpressNew York TimesNew York TribuneMusic: Credits to Holizna, Fesilyan Studios & Virginia ListonFor more information, visit www.oldbloodpodcast.com

Dan Fox and Frank Knight christen the Tom Glavine episode by sparring over No. 47 greats, then dive into a busy week on the diamond. The Mets' bats go ice‑cold, the Yankees look fundamentally shaky as injuries linger, and the Dodgers keep cruising while Shohei Ohtani homers and deals in the same week. Phillies fans get a scare with Zack Wheeler's shoulder discomfort, a bumped start, and talk of a six‑man rotation.On the football side, preseason kicks off and the guys react to rookie QB buzz, Archie Manning saying Arch will stay at Texas at least another year, and why multiple college starting seasons still matter for NFL success. Dan vents about the Cowboys: joint‑practice struggles, a banged‑up O‑line and secondary, and the never‑ending Micah/Jerry contract circus that could drag down Dallas' win total.Plus: Frank's take on Aaron Boone's leash, Stanton in RF, and whether a DH (hello, Kyle Schwarber) can truly be an MVP.Special Thanks to:Fox Brothers Alarms - https://foxbrothersalarms.comFirst Baptist church of Phillipsburg NJ http://www.fbcpburg.org/

Podcast Recorded Live From The Worship Services Of The Stanton First Church of God in Stanton, Kentucky. If You Need Prayer, You Can Submit Your Request Via Our Website At www.stantonfcog.com/prayer.  For More Information, Visit Our Website www.stantonfcog.com or Visit Us On Facebook www.facebook.com/StantonFCOG

Jesse R Stanton, Leadership and Business Coach, Real Estate Investor, Motivational Speaker, and Podcaster. Facebook: https://www.facebook.com/jesserstanton2 Instagram: https://www.instagram.com/jesse_r_stanton/ Youtube: https://www.youtube.com/@Jesserstanton You may also contact him through email, Jamesperduespeaks@comcast.net

How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows I’ll name six problems with old-creation readings before laying out why a new creation approach makes sense. I presented this talk at the 2025 Unitarian Christian Alliance (UCA) conference in Uxbridge, England. Scroll down to see the full-length paper. For those listening to the audio, here’s a quick reference to Colossians 1.15-20 Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here’s Randy Leedy’s New Testament Diagram Here are the slides in the original PowerPoint format Download [13.82 MB] Here are the slides converted to PDF Loading... Taking too long? Reload document | Open in new tab Download [3.16 MB] To read the paper, simply scroll down or read it on Academia.edu.   Listen on Spotify   Listen on Apple Podcasts —— Links —— Check out these other papers by Sean Finnegan Support Restitutio by donating here Join our Restitutio Facebook Group and follow Finnegan on X @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play it out on the air Who is Sean Finnegan?  Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price. Get the transcript of this episode Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Below is the paper presented on July 25, 2025 in Uxbridge, England at the 2nd annual UCA UK Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Colossians 1.16: Old Creation or New Creation? by Sean P. Finnegan Abstract  How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows, I will explain the difficulties with the various old creation readings of Col 1.16 along with five reasons for a new creation approach. Then I'll provide a new creation reading of Col 1.16 before summarizing my findings in the conclusion. Introduction  Colossians 1.15-20 is a fascinating text of great importance for Christology. Commonly understood to be a hymn, it is fascinating in its cosmic scope and elevated Christology. Although many commentators interpret Paul[1] to say that Christ created the universe in his pre-existent state in Col 1.16, not all scholars see it that way. For example, Edward Schillebeeckx writes, “There is no mention in this text of pre-existence in the Trinitarian sense.”[2] Rather he sees “an eschatological pre-existence, characteristic of wisdom and apocalyptic.”[3] G. B. Caird agreed that Paul's focus in Col. 1.15-20 was not pre-existence (contra Lightfoot), rather, “The main thread of Paul's thought, then, is the manhood of Christ.”[4] In other words, “All that has been said in vv. 15-18 can be said of the historical Jesus.”[5] James Dunn also denied that Paul saw Christ as God's agent in creation in Col 1.15-20, claiming that such an interpretation was “to read imaginative metaphor in a pedantically literal way.”[6] James McGrath argued that “Jesus is the one through whom God's new creation takes place.” [7] Andrew Perriman likewise noted, “There is no reference to the creation of heaven and earth, light and darkness, sea and dry land, lights in the heavens, vegetation, or living creatures,”[8] also preferring a new creation approach.[9] To understand why such a broad range of scholars diverge from the old creation interpretation of Col 1.16, we will examine several contextual, structural, and exegetical problems. While explaining these, I'll also put forward four reasons to interpret Col 1.16 as new creation. Then I'll provide a fifth before giving a new creation reading of Col 1.15-20. But before going any further, let's familiarize ourselves with the text and structure. The Form of Col 1.15-20  To get our bearings, let me begin by providing a translation,[10] carefully structured to show the two strophes.[11] Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here I've followed the two-strophe structure (1.15-18a and 18b-20) noted more than a century ago by the classical philologist Eduard Norden[13] and repeated by James Robinson,[14] Edward Lohse,[15] Edward Schweizer,[16] James Dunn,[17] Ben Witherington III,[18] and William Lane[19] among others. By lining up the parallel lines of the two strophes, we can clearly see the poetic form. Strophe 1 15a who is (the) image… 15b firstborn of all creation 16a for in him were created all things… 16e  all things have been created through him… Strophe 2 18b who is (the) beginning, 18c firstborn from the dead … 19 for in him was pleased all… 20a and through him to reconcile all things in him… Such striking repeated language between the two strophes means that we should be careful to maintain the parallels between them and not take a grammatical or exegetical position on a word or phrase that would disconnect it from the parallel line in the other strophe. Some scholars, including F. F. Bruce,[20] Michael Bird,[21] David Pao,[22] among others proposed vv. 17-18a as an independent transitional link between the two strophes. Lohse explained the motivation for this unlikely innovation as follows. Above all, it is curious that at the end of the first, cosmologically oriented strophe, Christ is suddenly referred to as the “head of the body, the church” (1:18a κεφαλή τοῦ σώματος τῆς ἐκκλησίας). Considering its content, this statement would have to be connected with the second strophe which is characterized by soteriological statements. The structure of the hymn, however, places it in the first strophe.[23] For interpreters who prefer to think of the first strophe as cosmogony and the second as soteriology, a line about Christ's headship over the church doesn't fit very well. They restructure the form based on their interpretation of the content. Such a policy reverses the order of operations. One should determine the form and then interpret the content in light of structure. Lohse was right to reject the addition of a new transitional bridge between the two strophes. He called it “out of the question” since vv. 17-18a underscore “all things” and “serve as a summary that brings the first strophe to a conclusion.”[24] Now that we've oriented ourselves to some degree, let's consider old creation readings of Col 1.16 and the problems that arise when reading it that way. Old Creation Readings  Within the old creation paradigm for Col 1.16 we can discern three groups: those who see (A) Christ as the agent by whom God created, (B) Wisdom as the agent, and (C) Christ as the purpose of creation. Although space won't allow me to interact with each of these in detail, I will offer a brief critique of these three approaches. As a reminder, here is our text in both Greek and English. Colossians 1.16 16a      ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα 16b                  ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, 16c                  τὰ ὁρατὰ καὶ τὰ ἀόρατα, 16d                  εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· 16e      τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 1. Christ as the Agent of Creation Scot McKnight is representative in his claim that “The emphasis of the first stanza is Christ as the agent of creation … and the second is Christ as the agent of redemption.”[25] This view sees the phrase “in him were created all things” as Christ creating the universe in the beginning. However, this position has six problems with it. Firstly, the context of the poem—both before (vv. 13-14) and after (vv. 21-22)—is clearly soteriological not cosmogonical.[26] By inserting vv. 15-20 into the text after vv. 13-14, Paul connected the two together.[27] V. 15 begins with ὅς ἐστιν (who is), which makes it grammatically dependent on vv. 13-14. “It is widely accepted,” wrote Dunn, “that this passage is a pre-Pauline hymn interpolated and interpreted to greater or less extent by Paul.”[28] By placing the poem into a redemptive frame, Paul indicated how he interpreted it. The fact that God “rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son” is the controlling context (v. 13).[29] As I will show below, I believe vv. 15-20 are ecclesiology not protology, since ecclesiology naturally flows from soteriology. Rather than remaining in the old domain of darkness, vulnerable to malevolent spiritual powers of this age, Colossian Christians are transferred into the new domain of Christ. The context makes it more natural to interpret the creation language of vv. 15-16 in light of Christ's redemptive work—as references to new creation rather than old creation. Doing so retains the contextual frame rather than jumping back to the beginning of time. A second problem arises when we consider the phrase “image of the invisible God” in v. 15. Although some see a Stoic or Wisdom reference here, I agree with F. F. Bruce who said, “No reader conversant with the OT scriptures, on reading these words of Paul, could fail to be reminded of the statement in Gen. 1:26f., that man was created by God ‘in his own image.'”[30] Immediately after making humanity in his own image, God blessed us with dominion over the earth. Philo also connected humanity's image of God with “the rulership over the earthly realms.”[31] But if the Christ of v. 15 is the pre-existent son prior to his incarnation, as the old creation model posits, “How can he be the ‘image of God,'” asked Eduard Schweizer, since “the one who is thus described here is not the earthly Jesus?”[32] It is precisely by virtue of his humanity that Jesus is the image of God not his pre-existence.[33] Thus, image-of-God language points us to the creation of a new humanity. A third problem is that “firstborn of all creation” prima facia implies that Christ is a member of creation (a partitive genitive). This is how Paul thought about Christ as firstborn in Rom 8.29 when he called Christ “firstborn among many brothers and sisters.” Clearly he saw Christ as a member of the “ἀδελφοῖς” (brothers and sisters). Furthermore, “πρωτότοκος πάσης κτίσεως” (firstborn of all creation) in v. 15 parallels “πρωτότοκος ἐκ τῶν νεκρῶν” (firstborn from the dead) v. 18. Although the former (v. 15) can be taken as a genitive of subordination (firstborn over creation) or as a partitive genitive (firstborn of creation), the latter (v. 18) is unambiguously partitive. Because v. 18 includes the word ἐκ (from/out of), instead of a multivalent genitive, it must mean that Jesus was himself a member of the dead prior to his resurrection. Likewise, he was the firstborn member of creation. To take v. 15 as a genitive of subordination and v. 18 in a partitive sense allows theology to drive exegesis over against the clear structural link between v. 15b and v. 18c. In fact, as the BDAG noted, Christ is “the firstborn of a new humanity.”[34] He is chronologically born first and, by virtue of that, also preeminent.[35] Fourthly, the phrase, “ἐν αὐτῷ” (in him), implies soteriology not protology as it does throughout the Pauline corpus. The prepositional phrases “in Christ,” “in the Lord,” “in him,” and others that are similar occur more than a hundred times in Paul's epistles. McKnight elucidated the sense nicely: “This expression, then, is the inaugurated eschatological reality into which the Christian has been placed, and it also evokes the new-creation realities that a person discovers.”[36] Creation in Christ is not likely to refer to Genesis creation. In fact, apart from Col 1.16, there is no text within Paul or the rest of the Bible that speaks of the origin of the universe as something created “in Christ.”[37] Sadly translators routinely obscure this fact by translating “ἐν αὐτῷ” as “by him.”[38] Amazingly, the NASB and ESV render “ἐν αὐτῷ” as “in him” in every other usage apart from Col 1.16![39] For the sake of consistency, it makes better sense to render “ἐν αὐτῷ” as “in him” and let the reader decide how to interpret it. Fifthly, the line, “and he is the head of the body, the Church” (v. 18a) clearly roots the first strophe in redemptive history not creation. Our English translations follow Robert Estienne's verse divisions, which confusingly combine the last line of the first strophe (v. 18a) and the first line of the second (v. 18b), obscuring the native poetic structure. As I made the case above, the structure of the text breaks into two strophes with v. 18a included in the first one. As I mentioned earlier, vv. 15-20 are a pre-existing poem that Paul has modified and incorporated into the text of Colossians. Ralph Martin pointed out that the poem contains “no less than five hapax legomena” and “about ten non-Pauline expressions.”[40] Additionally, there appear to be awkward additions that disrupt the symmetry. These additions are the most explicitly Christian material. It is likely that the original said, “and he is the head of the body” to which Paul appended “the church.” Edward Schillebeeckx commented on this. In Hellenistic terms this must primarily mean that he gives life and existence to the cosmos. Here, however, Colossians drastically corrects the ideas … The correction made by Colossians is to understand ‘body' as a reference to the church, and not the cosmos. This alters the whole perspective of the cultural and religious setting … The cosmic background is reinterpreted in terms of salvation history and ecclesiology. In fact Christ is already exercising his lordship over the world now … however, he is doing this only as the head of the church, his body, to which he gives life and strength. Thus Colossians claims that the church alone, rather than the cosmos, is the body of Christ.[41] If this is true, it shows Paul's careful concern to disallow a strictly old creation or protological reading of the first strophe. For by inserting “of the church,” he has limited the context of the first strophe to the Christ event. “The addition of ‘the church,'” wrote Dunn, “indicates that for Paul at any rate the two strophes were not dealing with two clearly distinct subjects (cosmology and soteriology).”[42] Karl-Joseph Kuschel wrote, “The answer would seem to be he wanted to ‘disturb' a possible cosmological-protological fancy in the confession of Christ … to prevent Christ from becoming a purely mythical heavenly being.”[43] Thus Paul's addition shows us he interpreted the creation of v16 as new creation. Lastly, theological concerns arise when taking Col 1.16 as old creation. The most obvious is that given the partitive genitive of v. 15, we are left affirming the so-called Arian position that God created Christ as the firstborn who, in turn, created everything else. Another thorn in the side of this view is God's insistence elsewhere to be the solo creator (Isa 44.24; cf. 45.18). On the strength of this fact, modalism comes forward to save the day while leaving new problems in its wake. However, recognizing Col 1.15-20 as new creation avoids such theological conundrums. 2. Wisdom as the Agent of Creation Dustin Smith noted, “The christological hymn contains no less than nine characteristics of the wisdom of God (e.g., “image,” “firstborn,” agent of creation, preceding all things, holding all things together) that are reapplied to the figure of Jesus.”[44] Some suggest that Col 1.15-20 is actually a hymn to Wisdom that Paul Christianized.[45] The idea is that God created the universe through his divine Wisdom, which is now embodied or incarnate in Christ. Dunn explained it as follows. If then Christ is what God's power/wisdom came to be recognized as, of Christ it can be said what was said first of wisdom—that ‘in him (the divine wisdom now embodied in Christ) were created all things.' In other words the language may be used here to indicate the continuity between God's creative power and Christ without the implication being intended that Christ himself was active in creation.[46] Before pointing out some problems, I must admit much of this perspective is quite noncontroversial. That Jewish literature identified Wisdom as God's creative agent, that there are linguistic parallels between Col 1.15-20 and Wisdom, and that the historical Jesus uniquely embodied Wisdom to an unprecedented degree are not up for debate. Did Paul expect his readers to pick up on the linguistic parallels? Afterall, he could have just said “in her were created all things” in v. 16, clearly making the connection with the grammatically feminine σοφία (Wisdom). Better yet, he could have said, “in Wisdom were created all things.” Even if the poem was originally to Wisdom, Paul has thoroughly Christianized it, applying to Christ what had been said of Wisdom. However, the most significant defeater for this view is that applying Wisdom vocabulary to Christ only works one way. Wisdom has found her home in Christ. This doesn't mean we can attribute to Christ what Wisdom did before she indwelt him any more than we can attribute to the living descendants of Nazis the horrific deeds of their ancestors. Perriman's critique is correct: “The point is not that the act of creation was Christlike, rather the reverse: recent events have been creation-like. The death and resurrection of Jesus are represented as the profoundly creative event in which the wisdom of God is again dynamically engaged, by which a new world order has come about.”[47] Once again a new creation approach makes better sense of the text. 3. Christ as the Purpose of Creation Another approach is to take ἐν αὐτῷ (in him) in a telic sense. Martha King, a linguist with SIL, said the phrase can mean “in association with Christ everything was created” or “in connection with Christ all things were created.”[48] Lexicographer, Joseph Thayer, sharpened the sense with the translation, “[I]n him resides the cause why all things were originally created.”[49] William MacDonald's translation brought this out even more with the phrase, “because for him everything … was created.”[50] The idea is that God's act of creation in the beginning was with Christ in view. As Eric Chang noted, “Christ is the reason God created all things.”[51] G. B. Caird said, “He is the embodiment of that purpose of God which underlies the whole creation.”[52] The idea is one of predestination not agency.[53] Christ was the goal for which God created all things. A weakness of this view is that purpose is better expressed using εἰς or δία with an accusative than ἐν. Secondly, the parallel line in the second strophe (v. 19) employs “ἐν αὐτῷ” in a clearly locative sense: “in him all the fullness was pleased to dwell.” So even though “ἐν αὐτῷ” could imply purpose, in this context it much more likely refers to location. Lastly, Paul mentioned the sense of purpose at the end of v. 16 with “εἰς αὐτὸν ἔκτισται” (for him has been created), so it would be repetitive to take “ἐν αὐτῷ” that way as well. To sum up, the three positions that see Col 1.16 as a reference to old creation all have significant problems. With these in mind, let us turn our attention to consider a fourth possibility: that Paul has in mind new creation. Reasons for a New Creation Reading I've already provided four reasons why Col 1.15-20 refers to new creation: (1) calling Christ the image of God points to the new humanity begun in Christ as the last Adam;[54] (2) since the firstborn of the old creation was Adam (or, perhaps, Seth), Jesus must be the firstborn of the new creation; (3) saying Jesus is the head of the church, limits the focus for the first strophe to the time following the Christ event; (4) the context of the poem, both before (vv. 13-14) and after (vv. 21-22) is soteriological, making an old creation paradigm awkward, while a new creation view fits perfectly. The Catholic priest and professor, Franz Zeilinger, summarized the situation nicely: “Christ is (through his resurrection from the realm of death) Lord over the possession granted to him, of which he is the ἀρχή (beginning) and archetype, … and head and beginning of the eschatological new creation!”[55] Additionally, a new creation paradigm fits best with Paul's elaboration of what visible and invisible things in heaven and on earth he has in mind. Once again, here's our text. 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him By specifying thrones, dominions, rulers, and authorities, we discern Paul's train of thought. Form critics are quick to point out that v. 16d is Paul's addition to the poem. Without it, the reader may have thought of sky, land, and animals—old creation. However, with v. 16d present, we direct our attention to political realities not God's creative power or engineering genius. Martha King noted the two possible meanings for εἴτε: (1) specifying the “invisible things” or (2) giving examples of “all things.” Taking the second view, we read “in him were created all things, including thrones, dominions, rulers, and authorities.”[56] Randy Leedy also presented this position in his sentence diagrams, identifying v. 16d as equivalent to v. 16c and v. 16b, all of which modify τὰ πάντα (all things) at the end of v. 16a. (See Appendix for Leedy's diagram.) Perriman pressed home the point when he wrote: The fact is that any interpretation that takes verse 16 to be a reference to the original creation has to account for the narrow range of created things explicitly listed. … The Colossians verse mentions only the creation of political entities—thrones, lordships, rulers and authorities, visible and invisible—either in the already existing heaven or on the already existing and, presumably, populated earth. What this speaks of is a new governmental order consisting of both invisible-heavenly and visibly-earthly entities.”[57] Understanding v. 16d as equivalent to “all things” in v. 16a nicely coheres with a new-creation paradigm. However, taken the other way—as an elaboration of only the invisible created realities—v. 16d introduces an asymmetrical and clumsy appendix. A New Creation Reading of Col 1.16 Now that we've considered some problems with old creation views and some reasons to read Col 1.16 from a new creation perspective, let's consider how a new creation reading works. New creation is all about the new breaking into the old, the future into the present. G. F. Wessels said, “Paul made clear that there is a present realized aspect of salvation, as well as a future, still outstanding aspect, which will only be realized at the eschaton.”[58] New creation, likewise, has future and present realities. Exiting Old Creation Before becoming part of the new creation, one must exit the old creation. “Our old humanity was co-crucified“ (Rom 6.6). “With Christ you died to the elemental principles of the world” (Col 2.20). “As many as were baptized into Christ Jesus, were baptized into his death” (Rom 6.3). We were “co-buried with him through baptism into the death … having been united with the likeness of his death” (Rom 6.4-5). Our death with him through baptism kills our allegiance and submission to the old powers and the old way of life “in which you formerly walked according to the zeitgeist of this world, according to the rule of the authority of the air, the spirit which now works in the children of disobedience” (Eph 2.2). Entering New Creation As death is the only way out of the old creation, so resurrection is the only way into the new creation. “You have been co-raised with Christ” (Col 3.1). God “co-made-alive us together with him” (Col 2.13).[59] By virtue of our union with Christ, we ourselves are already “co-raised and co-seated us in the heavenlies in Christ Jesus” (Eph 2.6). The result of this is that “we also may walk in newness of life” (Rom 6.4). For those who are “in Christ, (there is) a new creation; the old has passed away, behold (the) new has come into existence” (2 Cor 5.17). “They have been ‘transported,'” wrote Schillebeeckx, “they already dwell above in Christ's heavenly sphere of influence (Col 1.13)—the soma Christou … that is the church!”[60] Community For the people of God, “neither circumcision is anything nor uncircumcision but a new creation” is what matters (Gal 6.15). Those who “are clothed with the new” are “being renewed in knowledge according to the image of him who created, where there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, (or) free, but Christ (is) all and in all” (Col 3.10-11). Through Christ God has nullified the law “in order that he might create the two into one new humanity in him” (Eph 2.14-15). Thus, within new creation, ethnic identity still exists, but it is relativized, our identity in Christ taking priority ahead of other affiliations and duties. Lifestyle When the lost become saved through faith, they become his creation (ποίημα), “created in Christ Jesus for good works” (Eph 2.10). This means we are to “lay aside the former way of life, the old humanity corrupted according to deceitful desires” and instead be clothed with “the new humanity created according to God in righteousness and holiness of the truth” (Eph 4.22-24). Rather than lying to one another, we must “strip off the old humanity with its way of acting” and “be clothed with the new (humanity), renewed in knowledge according to the image of the one who created it” (Col 3.9-10). “The ones who are Christ's have crucified the flesh with the passions and the lusts” and instead “walk by the spirit” (Gal 5.24-25). Ultimately, All Creation Although new creation is currently limited to those who voluntarily recognize Jesus as Lord, all “creation is waiting with eager expectation for the unveiling of the children of God” (Rom 8.19). Because of the Christ event, the created order eagerly awaits the day when it will escape “the enslavement of corruption” and gain “the freedom of the glory of the children of God” (v. 21). Like a bone out of joint, creation does not function properly. Once Christ sets it right, it will return to its proper order and operation under humanity's wise and capable rulership in the eschaton. Eschatology God predetermined that those who believe will be “conformed to the image of his son, that he be firstborn among many brothers and sisters” (Rom 8.29). Thus, the resurrected Christ is the prototype, “the first fruits of those who have fallen asleep” (1 Cor 15.20). Whereas “in Adam all die, so also in Christ all will be made alive” (v. 22). We await Christ's return to “transform the body of our humble station (that it be) shaped to his glorious body according to the energy which makes him able to also to subject all things to himself.” (Phil 3.21). This is the end goal of new creation: resurrected subjects of God's kingdom joyfully living in a renewed world without mourning, crying, and pain forevermore (Isa 65.17-25; Rev 21-22). The Powers Taking Col 1.16 as a new creation text adds key information about the present governing powers to this richly textured picture. In Christ God created thrones, dominions, rulers, and authorities. He made these through Christ and for Christ with the result that Christ himself is before all things, and in Christ all things hold together (Col 1.17). He is the head of the body, the Church (Col 1.18). We find very similar language repeated in Ephesians in the context of Christ's exaltation.[61] Ephesians 1.20-23 20 Which [power] he energized in Christ having raised him from the dead and seated (him) on his right (hand) in the heavenlies 21 far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come; 22 and he subjected all things under his feet and gave him (as) head over all things in the Church, 23 which is his body, the fullness of the one who fills all things in all. The parallels are striking. Both speak of Christ's resurrection, Christ's exalted position of authority over all the powers, Christ's role as head of the church, and both mention the fullness. It's easy to miss the connection between these two passages since most think of Eph 1.20-22 as ascension theology and Col 1.15-20 as creation theology. But, if we adjust our thinking to regard Col 1.16 as new creation, we see how the two fit together. In Ephesians we see Christ's ascension to God's right hand as the reason for a cosmic reordering of authorities with the result that all rule, authority, power, and dominion are subjected to him. (Though we may be accustomed to reading these powers in Eph 1.21 as only malevolent owing to Eph 2.2 and 6.12, the list here must be mixed, since only benevolent powers will survive the final judgement and continue into the age to come.) Instead of exaltation, in Colossians Paul employed the language of creation to describe Christ's relation to the powers. Perhaps lesser terms like reassign, reorder, or establish were just too small to adequately express the magnitude of how the Christ event has changed the world—both in heaven and on earth. The only term big enough to convey the new situation was “creation”—the very same word he routinely used elsewhere with the meaning of new creation.[62] We can gain more insight by considering what the powers of Eph 1.21 and Col 1.16 mean. McKnight saw them “as earthly, systemic manifestations of (perhaps fallen) angelic powers—hence, the systemic worldly, sociopolitical manifestations of cosmic/angelic rebellion against God.”[63] I partially agree with McKnight here. He's right to see the powers as both heavenly and earthly, or better, as the heavenly component of the earthly sociopolitical realities, but he has not made room for the new authority structures created in Christ. John Schoenheit helpfully explained it this way: Not only did Jesus create his Church out of Jew and Gentile, he had to create the structure and positions that would allow it to function, both in the spiritual world (positions for the angels that would minister to the Church—see Rev. 1:1, “his angel”) and in the physical world (positions and ministries here on earth—see Rom. 12:4-8; Eph. 4:7-11).[64] We must never forget that Paul has an apocalyptic worldview—a perspective that seeks to unveil the heavenly reality behind the earthly. He believed in powers of darkness and powers of light. In Christ were created thrones, dominions, rulers, and authorities (Col 1.16). He is “the head of all rule and authority” (Col 2.10). These new creation realities make progress against the old powers that still hold sway in the world outside the Church. Although the old powers are still at work, those who are in Christ enjoy his protection. With respect to the Church, he has already “disarmed the rulers and authorities” (Col 2.15). We can don “the armor of God that we be able to stand against the methods of the devil” (Eph 6.11) and “subduing everything, to stand” (v. 13). We find glimpses of this heavenly reality scattered in other places in the Bible. Peter mentioned how Christ “is on the right hand of God, having gone into heaven, angels and authorities and power having been subjected to him” (1 Pet 3.22). In John's Revelation, he addressed each of the seven letters to the angels of their respective churches.[65] Although it's hard for us to get details on precisely what happened at Christ's ascension, something major occurred, not just on earth, but also in the spiritual realm. Jesus's last recorded words in Matthew are: “all authority in heaven and upon earth was given to me” (Mat 28.18-20). Presumably such a statement implies that prior to his resurrection Jesus did not have all authority in heaven and earth. It didn't exist until it was created. Similarly, because of his death, resurrection, and ascension, Christ has “become so much better than the angels as the name he has inherited is superior to them” (Heb 1.4). Once again, the text implies that Christ was not already superior to the angels, but “after making purification of the sins, he sat on the right hand of the majesty on high” at which time he became preeminent (Heb 1.3). Perhaps this also explains something about why Christ “proclaimed to the spirits in prison” (1 Pet 3.19). Another possibility is that Christ's ascension (Rev 12.5) triggered a war in heaven (v. 7) with the result that the dragon and his angels suffered defeat (v. 8) and were thrown out of heaven down to the earth (v. 9). Sadly, for most of the history of the church we have missed this Jewish apocalyptic approach that was obvious to Paul, limiting salvation to individual sins and improved morality.[66] Only in the twentieth century did interpreters begin to see the cosmic aspect of new creation. Margaret Thrall wrote the following. The Christ-event is the turning-point of the whole world … This Christ ‘in whom' the believer lives is the last Adam, the inaugurator of the new eschatological humanity. … Paul is saying that if anyone exists ‘in Christ', that person is a newly-created being. … In principle, through the Christ-event and in the person of Christ, the new world and the new age are already objective realities.[67] New creation is, in the words of J. Louis Martyn “categorically cosmic and emphatically apocalyptic.”[68] In fact, “The advent of the Son and of his Spirit is thus the cosmic apocalyptic event.”[69] In Christ is the beginning of a whole new creation, an intersecting community of angelic and human beings spanning heaven and earth. The interlocking of earthly (visible) and heavenly (invisible) authority structures points to Paul's apocalyptic holism. The Church was not on her own to face the ravages of Rome's mad love affair with violence and power. In Christ, people were no longer susceptible to the whims of the gods that have wreaked so much havoc from time immemorial.[70] No, the Church is Christ's body under his direct supervision and protection. As a result, the Church is the eschatological cosmic community. It is not merely a social club; it has prophetic and cosmic dimensions. Prophetically, the Church points to the eschaton when all of humanity will behave then how the Church already strives to live now—by the spirit instead of the flesh (Gal 5.16-25). Cosmically, the Church is not confined to the earth. There is a heavenly dimension with authority structures instantiated under Christ to partner with the earthly assemblies. God's “plan for the fulness of the times” is “to head up all thing in the Christ, the things upon the heavens and the things upon the earth in him” (Eph 1.10). Although this is his eschatological vision, Zeilinger pointed out that it is already happening. [T]he eschatological world given in Christ is realized within the still-existing earthly creation through the inclusion of the human being in Christ, the exalted one, by means of the proclamation of salvation and baptism. The eschaton spreads throughout the world in the kerygma and becomes reality, in that the human being, through baptism, becomes part of Christ—that is, in unity with him, dies to the claim of the στοιχεῖα τοῦ κόσμου (2.20) and is raised with him to receive his eschatological life. The people thus incorporated into the exalted Christ thereby form, in him and with him, the new creation of the eschaton within the old! The body of Christ is thus recognizable as the expanding Church. In it, heavenly and earthly space form, in a certain sense, a unity.[71] The Church is a counter society, and embassy of the future kingdom shining the light of the age to come into the present in the power of the spirit with the protection of Christ and his heavenly powers over against the powers of darkness, who/which are still quite active—especially in the political realities of our present evil age (Gal 1.4). We bend the knee to the cosmic Christ now in anticipation of the day when “every knee may bend: heavenly and earthly and subterranean” (Phil 2.10) and “every tongue may confess that Jesus Christ (is) Lord” (v. 11). Christ's destiny is to fulfil the original Adamic mandate to multiply, fill, and have dominion over the earth (Gen 1.28). He has already received all authority in heaven and earth (Mat 28.18). God has given him “dominion over the works of your hands and put all things under his feet” as the quintessential man (Ps 8.6). Even so, “Now we do not yet see all things subjected to him” (Heb 2.8), but when he comes “he will reign into the ages of the ages” (Rev 11.15). Until then, he calls the Church to recognize his preeminence and give him total allegiance both in word and deed. Conclusion We began by establishing that the structure of the poetic unit in Col 1.15-20 breaks into two strophes (15-18a and 18b-20). We noted that Paul likely incorporated pre-existing material into Colossians, editing it as he saw fit. Then we considered the problems with the three old creation readings: (A) Christ as the agent of creation, (B) Wisdom as the agent of creation, and (C) Christ as the purpose of creation. In the course of critiquing (A), which is by far most popular, we observed several reasons to think Col 1.16 pertained to new creation, including (1) the image of God language in v. 15a, (2) the firstborn of all creation language in v. 15b, (3) the head of the Church language in v. 18a, and (4) the soteriological context (frame) of the poem (vv. 13-14, 21-22). To this I added a fifth syntactical reason that 16d as an elaboration of “τἀ πάντα” (all things) of 16a. Next, we explored the idea of new creation, especially within Paul's epistles, to find a deep and richly textured paradigm for interpreting God's redemptive and expanding sphere of influence (in Christ) breaking into the hostile world. We saw that new Christians die and rise with Christ, ending their association with the old and beginning again as a part of the new—a community where old racial, legal, and status divisions no longer matter, where members put off the old way of living and instead become clothed with the new humanity, where people look forward to and live in light of the ultimate transformation to be brought about at the coming of Christ. Rather than limiting new creation to the salvation of individuals, or even the sanctifying experience of the community, we saw that it also includes spiritual powers both “in the heavens and upon the earth, the visible and the invisible, whether thrones or dominions or rulers or authorities” (Col 1.16). Reading Col 1.15-20 along with Eph 1.20-23 we connected God's creation of the powers in Christ with his exaltation of Christ to his right hand “far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come” (Eph 1.21). The point from both texts is clear: as “the head of the body, the Church” (Col 1.18; Eph 1.22), Christ is “before all things” (Col 1.17), “first in all things” (Col 1.18), and “far above all” (Eph 1.21), since God has “subjected all things under his feet” (Eph 1.22). Christ is preeminent as the firstborn of all new creation, “the new Adam … the starting point where new creation took place.”[72] Although the old powers still hold sway in the world, those in the interlocked heaven-and-earth new creation domain where Christ is the head, enjoy his protection if they remain “in the faith established and steadfast and not shifting away from the hope of the gospel” (Col 1.23). This interpretation has several significant advantages. It fits into Paul's apocalyptic way of thinking about Christ's advent and exaltation. It also holds together the first strophe of the poem as a unit. Additionally, it makes better sense of the context. (The ecclesiology of Col 1.15-18a follows logically from the soteriological context of vv. 13-14.) Lastly, it is compatible with a wide range of Christological options. Appendix Here is Col 1.16 from Leedy's sentence diagrams.[73] Of note is how he equates the τὰ πάντα of 16a with 16c and 16d rather than seeing 16d as an elaboration of τά ὁρατά. Bibliography Bauer, Walter, Frederick William  Danker, William F. Arndt, F. Gingrich, Kurt Aland, Barbara Aland, and Viktor Reichmann. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: The University of Chicago Press, 2000. Bird, Michael F. Colossians and Philemon. A New Covenant Commentary. Cambridge, England: The Lutterworth Press, 2009. Brown, Anna Shoffner. “Nothing ‘Mere’ About a Man in the Image of God.” Paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022. Bruce, E. K. Simpson and F. F. The Epistles to the Ephesians and the Colossians. The New International Commentary on the New Testament, edited by Ned B. Stonehouse. Grand Rapids, MI: Eerdmans, 1957. Buzzard, Anthony F. Jesus Was Not a Trinitarian. Morrow, GA: Restoration Fellowship, 2007. Caird, G. B. New Testament Theology. Edited by L. D. Hurst. Oxford, England: Clarendon Press, 2002. Caird, G. B. Paul’s Letters from Prison. New Clarendon Bible, edited by H. F. D. Sparks. Oxford, England: Oxford University Press, 1976. Carden, Robert. One God: The Unfinished Reformation. Revised ed. Naperville, IL: Grace Christian Press, 2016. Chang, Eric H. H. The Only Perfect Man. Edited by Bentley C. F. Chang. 2nd ed. Montreal, QC: Christian Disciples Church Publishers, 2017. Deuble, Jeff. Christ before Creeds. Latham, NY: Living Hope International Ministries, 2021. Dunn, James D. G. Christology in the Making. 2nd ed. Grand Rapids, MI: Eerdmans, 1996. Dunn, James D. G. The Epistles to the Colossians and to Philemon. New International Greek Testament Commentary, edited by Gasque Marshall, Hagner. Grand Rapids, MI: Eerdmans, 1996. Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA: Lexham Press, 2019. King, Martha. An Exegetical Summary of Colossians. Dallas, TX: SIL International, 1992. Kuschel, Karl-Joseph. Born before All Time? Translated by John Bowden. New York, NY: Crossroad, 1992. Originally published as Beforen vor aller Zeit? Lane, William L. The New Testament Page by Page. Open Your Bible Commentary, edited by Martin Manser. Bath, UK: Creative 4 International, 2013. Leedy, Randy A. The Greek New Testament Sentence Diagrams. Norfolk, VA: Bible Works, 2006. Lohse, Edward. Colossians and Philemon. Hermeneia. Minneapolis, MN: Fortress Press, 1971. MacDonald, William Graham. The Idiomatic Translation of the New Testament. Norfolk, VA: Bibleworks, 2012. Mark H. Graeser, John A. Lynn, John W. Schoenheit. One God & One Lord. 4th ed. Martinsville, IN: Spirit & Truth Fellowship International, 2010. Martin, Ralph. “An Early Christian Hymn (Col. 1:15-20).” The Evangelical Quarterly 36, no. 4 (1964): 195–205. Martyn, J. Louis. Theological Issues in the Letters of Paul. Nashville, TN: Abingdon Press, 1997. McGrath, James F. The Only True God: Early Christian Monotheism in Its Jewish Context. Urbana, IL: University of Illinois Press, 2009. McKnight, Scot. The Letter to the Colossians. New International Commentary on the New Testament, edited by Joel B. Green. Grand Rapids, MI: Eerdmans, 2018. Norden, Eduard. Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede. 4th ed. Stuttgart, Germany: B. G. Teubner, 1956. Originally published as 1913. Pao, David. Colossians and Philemon. Zondervan Exegetical Commentary of the New Testament, edited by Clinton E. Arnold. Grand Rapid, MI: Zondervan, 2012. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philo. The Works of Philo. The Norwegian Philo Concordance Project. Edited by Kåre Fuglseth Peder Borgen, Roald Skarsten. Piscataway, NJ: Gorgias Press, 2005. Robinson, James M. “A Formal Analysis of Colossians 1:15-20.” Journal of Biblical Literature 76, no. 4 (1957): 270–87. Schillebeeckx, Eduard. Christ: The Experience of Jesus as Lord. Translated by John Bowden. New York, NY: The Seabury Press, 1977. Schoberg, Gerry. Perspectives of Jesus in the Writings of Paul. Eugene, OR: Pickwick Publications, 2013. Schweizer, Eduard. The Letter to the Colossians. Translated by Andrew Chester. Minneapolis, MN: Augsburg Publishing House, 1982. Smith, Dustin R. Wisdom Christology in the Gospel of John. Eugene, OR: Wipf & Stock, 2024. Snedeker, Donald R. Our Heavenly Father Has No Equals. Bethesda, MD: International Scholars Publications, 1998. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Thrall, Margaret. The Second Epistle to the Corinthians. Vol. 1. The International Critical Commentary, edited by C. E. B. Cranfield J. A. Emerton, G. N. Stanton. Edinburgh, Scotland: T&T Clark, 1994. Wachtel, William M. “Colossians 1:15-20–Preexistence or Preeminence?” Paper presented at the 14th Theological Conference, McDonough, GA, 2005. Wessels, G. F. “The Eschatology of Colossians and Ephesians.” Neotestamentica 21, no. 2 (1987): 183–202. Witherington III, Ben The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles. Grand Rapids, MI: Eerdmans, 2007. Yates, Roy. The Epistle to the Colossians. London: Epworth Press, 1993. Zeilinger, Franz. Der Erstgeborene Der Schöpfung. Wien, Österreich: Herder, 1974. Footnotes [1] Since the nineteenth century biblical scholars have been divided over whether Paul wrote Colossians. One of the major reasons for thinking Paul didn't write Colossians is his exalted Christology—the very conclusion this paper seeks to undermine. A second major factor to argue against Pauline authorship is the difference in vocabulary, but this is explainable if Paul used a different amanuensis. The theologically more cosmic emphasis (also evident in Ephesians) is likely due to Paul's time in prison to reflect and expand his understanding of the Christ event. Lastly, the proto-Gnostic hints in Colossians do not require dating the epistle outside of Paul's time. Although Gnosticism flourished at the beginning of the second century, it was likely already beginning to incubate in Paul's time. [2] Eduard Schillebeeckx, Christ: The Experience of Jesus as Lord, trans. John Bowden (New York, NY: The Seabury Press, 1977), 185. [3] Schillebeeckx, 185. [4] G. B. Caird, Paul’s Letters from Prison, New Clarendon Bible, ed. H. F. D. Sparks (Oxford, England: Oxford University Press, 1976), 177. [5] Caird, 181. [6] James D. G. Dunn, The Epistles to the Colossians and to Philemon, New International Greek Testament Commentary, ed. Gasque Marshall, Hagner (Grand Rapids, MI: Eerdmans, 1996), 91. “[W]hat at first reads as a straightforward assertion of Christ's pre-existenct activity in creation becomes on closer analysis an assertion which is rather more profound—not of Christ as such present with God in the beginning, nor of Christ as identified with a pre-existent hypostasis or divine being (Wisdom) beside God, but of Christ as embodying and expressing (and defining) that power of God which is the manifestation of God in and to his creation.” (Italics in original.) James D. G. Dunn, Christology in the Making, 2nd ed. (Grand Rapids, MI: Eerdmans, 1996), 194. [7] James F. McGrath, The Only True God: Early Christian Monotheism in Its Jewish Context (Urbana, IL: University of Illinois Press, 2009), 46. [8] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 200. [9] In addition, biblical unitarians routinely interpret Col 1.16 as new creation. See Anthony F. Buzzard, Jesus Was Not a Trinitarian (Morrow, GA: Restoration Fellowship, 2007), 189–90, Robert Carden, One God: The Unfinished Reformation, Revised ed. (Naperville, IL: Grace Christian Press, 2016), 197–200, Eric H. H. Chang, The Only Perfect Man, ed. Bentley C. F. Chang, 2nd ed. (Montreal, QC: Christian Disciples Church Publishers, 2017), 151–52, Jeff Deuble, Christ before Creeds (Latham, NY: Living Hope International Ministries, 2021), 163–66, John A. Lynn Mark H. Graeser, John W. Schoenheit, One God & One Lord, 4th ed. (Martinsville, IN: Spirit & Truth Fellowship International, 2010), 493–94, Donald R. Snedeker, Our Heavenly Father Has No Equals (Bethesda, MD: International Scholars Publications, 1998), 291–92, William M. Wachtel, “Colossians 1:15-20–Preexistence or Preeminence?” (paper presented at the 14th Theological Conference, McDonough, GA, 2005), 4. [10] All translations are my own. [11] Stophes are structural divisions drawn from Greek odes akin to stanzas in poetry or verses in music. [12] Throughout I will capitalize Church since that reflects the idea of all Christians collectively not just those in a particular local assembly. [13] Eduard Norden, Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede, 4th ed. (Stuttgart, Germany: B. G. Teubner, 1956), 250–54. [14] James M. Robinson, “A Formal Analysis of Colossians 1:15-20,” Journal of Biblical Literature 76, no. 4 (1957): 272–73. [15] Edward Lohse, Colossians and Philemon, Hermeneia (Minneapolis, MN: Fortress Press, 1971), 44. [16] Eduard Schweizer, The Letter to the Colossians, trans. Andrew Chester (Minneapolis, MN: Augsburg Publishing House, 1982), 57. [17] Dunn, The Epistles to the Colossians and to Philemon, 84. [18] Ben  Witherington III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles (Grand Rapids, MI: Eerdmans, 2007), 129. [19] William L. Lane, The New Testament Page by Page, Open Your Bible Commentary, ed. Martin Manser (Bath, UK: Creative 4 International, 2013), 765. [20] E. K. Simpson and F. F. Bruce, The Epistles to the Ephesians and the Colossians, The New International Commentary on the New Testament, ed. Ned B. Stonehouse (Grand Rapids, MI: Eerdmans, 1957), 65. [21] Michael F. Bird, Colossians and Philemon, A New Covenant Commentary (Cambridge, England: The Lutterworth Press, 2009), 50. [22] David Pao, Colossians and Philemon, Zondervan Exegetical Commentary of the New Testament, ed. Clinton E. Arnold (Grand Rapid, MI: Zondervan, 2012), 87. [23] Lohse, 42. [24] Lohse, 43–44. [25] Scot McKnight, The Letter to the Colossians, New International Commentary on the New Testament, ed. Joel B. Green (Grand Rapids, MI: Eerdmans, 2018), 144. [26] Col 1.13-14: “who rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son in whom we have the redemption, the forgiveness of the sins.” Col 1.21-22: “And you being formerly alienated and hostile in thought in the evil deeds, but now he reconciled (you) in his body of the flesh through the death to present you holy and blameless and irreproachable before him.” [27] In fact, we can easily skip from vv. 13-14 to vv. 21-22. [28] Dunn, Christology in the Making, 187–88. [29] Sadly, most translations erroneously insert a paragraph between vv. 14 and 15. This produces the visual effect that v. 15 is a new thought unit. [30] Bruce, 193. [31] Moses 2.65: “τὴν ἡγεμονίαν τῶν περιγείων” in Philo, The Works of Philo, The Norwegian Philo Concordance Project (Piscataway, NJ: Gorgias Press, 2005). See also Sirach 17.3. [32] Schweizer, 64. [33] For a helpful treatment of how the image of God relates to Christology, see Anna Shoffner Brown, “Nothing ‘Mere’ About a Man in the Image of God” (paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022). [34] Walter Bauer et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), s.v. “πρωτότοκος,” 2.a. [35] Franz Zeilnger wrote, “Christ is temporally the first of a series that essentially proceeds from him, and at the same time its lord and head.” Franz Zeilinger, Der Erstgeborene Der Schöpfung (Wien, Österreich: Herder, 1974), 182. Original: “als “Wurzel” ist Christus zeitlich der erste einer Reihe, die wesentlich aus ihm hervorgeht, und zugleich ihr Herr und Haupt.” [36] McKnight, 85–86. [37] The closest parallels are 1 Cor 8.6; Heb 1.2; and John 1.3, which employ the preposition δια (through). Upon close examination these three don't teach Christ created the universe either. [38] ESV, CSB, NASB, etc. Notably the NET diverges from the other evangelical translations. Roman Catholic, mainline, and unitarian translations all tend to straightforwardly render “ἐν αὐτῷ” as “in him” in Col 1.16; cf. NABRE, NRSVUE, OGFOMMT, etc. [39] Chang, 150. [40] Ralph Martin, “An Early Christian Hymn (Col. 1:15-20),” The Evangelical Quarterly 36, no. 4 (1964): 198. [41] Schillebeeckx, 186. [42] Dunn, Christology in the Making, 191. [43] Karl-Joseph Kuschel, Born before All Time?, trans. John Bowden (New York, NY: Crossroad, 1992), 336. [44] Dustin R. Smith, Wisdom Christology in the Gospel of John (Eugene, OR: Wipf & Stock, 2024), 5–6. For more on wisdom Christology in Col 1.16 see Dunn, The Epistles to the Colossians and to Philemon, 89, Roy Yates, The Epistle to the Colossians (London: Epworth Press, 1993), 18–19, 23, G. B. Caird, New Testament Theology, ed. L. D. Hurst (Oxford, England: Clarendon Press, 2002), 46, McGrath, 44, 46. [45] See Dunn, The Epistles to the Colossians and to Philemon, 89. See also Yates, 18–19, 23. [46] Dunn, Christology in the Making, 190. [47] Perriman, 199. [48] Martha King, An Exegetical Summary of Colossians (Dallas, TX: SIL International, 1992), 53. [49] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 1996), s.v. “ἐν,” 1722. He recognized the cause was both instrumental and final. [50] William Graham MacDonald, The Idiomatic Translation of the New Testament (Norfolk, VA: Bibleworks, 2012). [51] Chang, 147. Similarly James McGrath wrote, “[I]f all things were intended by God to find their fulfillment in Christ, then they must have been created “in him” in the very beginning in some undefined sense, since it was axiomatic that the eschatological climax of history would be a restoration of its perfect, original state.” McGrath, 46. [52] Caird, Paul’s Letters from Prison, 172. [53] “God so designed the universe that it was to achieve its proper meaning and unity only under the authority of man (Gen. 128; Ps. 86). But this purpose was not to be implemented at once; it was ‘to be put into effect when the time was ripe' (Eph. 110), when Christ had lived a human life as God intended it, and had become God's image in a measure which was never true of Adam. Only in unity with ‘the proper man' could the universe be brought to its destined coherence. For one who believes in predestination it is but a small step from this to saying that the universe was created in him.” Caird, Paul’s Letters from Prison, 178. [54] See also Paul's Adam Christology in Rom 5.12-21; 1 Cor 15.21-22, 45-49. [55] “Christus ist (durch seine Auferstehung aus dem Todesbereich) Herr über den ihm verliehenen Besitz, dessen ἀρχή und Urbild er ist, … und Haupt und Anfang der eschatologischen Neuschöpfung!” Zeilinger, 188. [56] King, 54. [57] Perriman, 200. [58] G. F. Wessels, “The Eschatology of Colossians and Ephesians,” Neotestamentica 21, no. 2 (1987): 187. [59] I realize my translation is awkward, but I prioritized closely mirroring the Greek over presenting smooth English. The original reads, “συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ.” [60] Schillebeeckx, 187. [61] Scholars who make this connection include Caird, New Testament Theology, 216, Caird, Paul’s Letters from Prison, 177, McGrath, 44, Perriman, 201. [62] In fact, only two of the texts I cited above explicitly say “new creation” (2 Cor 5.17 and Gal 6.15). In all the others, Paul blithely employed creation language, expecting his readers to understand that he was not talking about the creation of the universe, but the creation of the new humanity in Christ—the Church. [63] McKnight, 152. [64] Mark H. Graeser, 493. [65] Rev 2.1, 8, 12, 18; 3.1, 7, 14. [66] See Gerry Schoberg, Perspectives of Jesus in the Writings of Paul (Eugene, OR: Pickwick Publications, 2013), 280–81, 83. [67] Margaret Thrall, The Second Epistle to the Corinthians, vol. 1, The International Critical Commentary, ed. C. E. B. Cranfield J. A. Emerton, G. N. Stanton (Edinburgh, Scotland: T&T Clark, 1994), 423, 26–28. [68] J. Louis Martyn, Theological Issues in the Letters of Paul (Nashville, TN: Abingdon Press, 1997), 122. [69] Martyn, 121. [70] Whether the old gods actually existed or not is a topic beyond the scope of this paper. Interested readers should consult Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Bellingham, WA: Lexham Press, 2019). [71] “[D]ie in Christus gegebene echatologische Welt verwirkliche sich innerhalb der weiterhin existenten irdischen Schöpfung durch die Einbeziehung des Menschen in Christus, den Erhöhten, mittles Heilsverkündigung und Taufe. Das Eschaton setzt sic him Kerygma wetweit durch und wird Wirklichkeit, indem der Mensch durch die Taufe Christi Teil wird, d. h. in Einheit mit ihm dem Anspruch der στοιχεῖα τοῦ κόσμου stirbt (2, 20) und mit ihm auferweckt sein eschatologisches Leben erhält. Die so dem erhöhten Christus eingegliederten Menschen bilden somit in ihm und mit ihm die neue Schöpfung der Eschata innerhalb der alten! Der Christusleib ist somit als sich weitende Kirche erkennbar. In ihr bildet himmlischer und irdischer Raum gewissermaßen eine Einheit.” Zeilinger, 179. [72] “Der neue Adam … Ausgangsort, in dem sich Neuschöpfung ereignete,” Zeilinger, 199. [73] Randy A. Leedy, The Greek New Testament Sentence Diagrams (Norfolk, VA: Bible Works, 2006). This is now available in Logos Bible Software.

Judge's elbow raises questions, while Stanton's bat is needed. Retired callers express uncertainty about their newfound free time. C-Lo provides an update, but first, former Yankee Roy White discusses the challenges of playing left field compared to easier center field. C-Lo then covers the Mets' near no-hitter and sweep by the Guardians, prompting Frank The Tank's outrage and prediction of another sweep in Milwaukee. George Kittle defends his position from aspiring newcomers. The hour concludes with Boomer guessing real vs. fake headlines from Jerry.

In this episode, we sit down with Dr. Stanton Hom for a powerful conversation that traces the unlikely path from military academy to chiropractic care, and from deep suppression of emotion to open-hearted leadership. We explore the hidden history and radical roots of chiropractic, how it became disconnected from its original philosophy, and why Dr. Stanton believes reclaiming its essence is key to true healing. He shares openly about his own journey through grief and how it cracked open his understanding of health, embodiment, and human potential. We also get into vitalism, medical dogma and the courage required to choose authenticity over belonging.Time Stamps (00:36) Introducing the new Rise Above The Herd(03:03) Meet Dr. Stanton Holm(05:05) Dr. Stanton Hom's Journey(07:18) Discovering Holistic Healing(11:01) The Chiropractic Breakthrough(12:21) The Power of Chiropractic(14:31) Speaking Out During C*VID(19:44) Hosting Freedom Events(25:51) Chiropractic History and Vaccine Awareness(34:01) Personal Healing Journey(34:38) Chiropractic Commission and Division(38:33) Chiropractic's Historical Roots(41:36) Chiropractic's Global Expansion(46:35) Modern Chiropractic Challenges(54:13) Chiropractic's Impact on Children(01:06:33) Closing Thoughts and Future DirectionsGuest Linkshttps://futuregenerationssd.com/ https://www.instagram.com/drstantonhom/ Connect with UsSubscribe to Here for the Truth FridaysTake the Real AF Test NowDiscover Your Truth Seeker ArchetypeJoin our membership Friends of the TruthWatch all our episodesConnect with us on TelegramAccess all our links

Send us a textIn this episode, Joey Pinz sits down with Hyla Strauss-Stanton, Strategic Account Executive at Acronis, for a wide-ranging conversation about legacy, leadership, and evolving with purpose.From crocheting calming gifts for others to driving Acronis' growth through Roost integrations, Hyla brings clarity and authenticity to every part of her life. She opens up about her move across the country, her passion for helping MSPs scale, and the joy of real connection in an industry that's often virtual. Hyla reflects on her start in the channel during COVID, how Acronis supports service providers from security to disaster recovery, and how motherhood, personal growth, and structured spontaneity shape her journey.

Politico’s Zack Stanton examines Trump’s tantrum after receiving poor job numbers. Tulane’s Brian Edwards details how American “soft power” has influenced the world.See omnystudio.com/listener for privacy information.

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