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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.

Christian researcher George Barna released a report earlier this year revealing that only 16 percent of self-proclaimed Christians in the United States believe in the Trinity. Dr. David K. Bernard explores what this means for Oneness Pentecostals and their relationship with the broader Christian culture.You can read Barna's summation of this report at GeorgeBarna.com.Visit PentecostalPublishing.com to shop Dr. Bernard's full catalog of published works. Enter promo code DKB10 at checkout to save 10 percent on your order.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

Episode Synopsis:2 Corinthians just may well be the most difficult of all of Paul's letters.  2 Corinthians assumes that the reader has a basic understanding of the geography of the Greco-Roman world (a map really helps), as well as some understanding of the ongoing situation in the Corinthian church which leads Paul to compose this letter (the fourth in a series of letters which Paul has sent to the church in Corinth).  To get the most out of this letter, you need to get up to speed with its background and purpose. But don't let this keep you from taking the time to dig in with us was we strive to get to the heart of the letter, which is filled with meaty theology and practical application.  Paul's reason for writing amounts to a defense of his ministry and apostolic office.  We learn a great deal about Paul as a person and the history of his Gentile mission in 2 Corinthians.  As he prepares to return to Corinth, Paul explains his actions and motives including revealing his secret weapon–he is strongest when he is weak, because then he can do nothing else but count upon the mercy of God and the power of the gospel.  Humanly speaking, Paul has much to boast about but he directs his readers back to the proper reason for boasting–to give God the glory and honor he alone deserves.  We'll also find in 2 Corinthians more of Paul's robust Trinitarian theology.  In 2 Corinthians 13:14, Paul offers one of the most definitive Trinitarian declarations in all the New Testament.  “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”  Paul does much to explain the saving work of Jesus Christ in reconciling sinners unto the Father, as well as discussing the Holy Spirit's role in God's redemptive purposes.  Paul is also clear about fallen human nature.  We are as fragile as jars of clay and our bodies are mere tents until we are made alive by the Father, through the Son, and in the Spirit.  There is much in 2 Corinthians about the glory of the new covenant, and the fading glory of the old, as Paul gives the Corinthians yet another lesson in understanding the course of redemptive history.In the closing chapters, Paul lowers the boom on those whom he calls “false” apostles, men who are doing the devil's work through teaching another Jesus and another gospel.  He also identifies men he calls “super” apostles whose eloquent speech and style are vastly superior to Paul, and may have some sort of charismatic ministry, which they used not to glorify God, but to undermine Paul and drive a wedge between the apostle and the saints in Corinth.  Paul will have none of it.So even though 2 Corinthians can be tough going at first, it is very well worth our time and study.For show notes and other recommended materials located at the Riddleblog as mentioned during the Blessed Hope Podcast, click here: https://www.kimriddlebarger.com/

Love to hear from you; “Send us a Text Message”What if your body was designed to tell a cosmic love story? In this profound exploration of human sexuality, Jack unveils how our creation as male and female reflects something far deeper than biology—it mirrors the very nature of God's Trinitarian love.The episode introduces the Claymore Battle Plan, a revolutionary framework helping men navigate today's confusing cultural landscape. Rather than offering superficial solutions, this approach digs into three fundamental realities: the human heart's deepest longings, the irreplaceable role of marriage and family, and our essential connection to Christ and the Church. These aren't arbitrary religious concepts but the very foundation of human flourishing.Drawing from Pope John Paul II's theology of the body, Jack explains how our physical design reveals profound spiritual truth. "The body, and it alone, is capable of making visible what is invisible—the spiritual and divine," he quotes. This understanding transforms everything about how we see ourselves and our relationships. When husband and wife unite and bring forth children, they participate in a "tiny created reflection of Trinitarian love"—where two become one and create a third.The breakdown we see in society—from inner-city violence to the emptiness of modern political leadership—stems directly from losing this foundational understanding. Without recognizing the sacramental nature of our bodies and relationships, we're left with a culture that uses people and loves things instead of the reverse.Join our growing community of men seeking something deeper than what modern culture offers. Download the Claymore Battle Plan at jp2renew.org, connect with others for discussion, and discover how becoming a person of love transforms not just your life, but rebuilds society from its foundations.Discussion Questions with Scripture and Catechism References·      How does the creation of humanity as male and female reflect the Trinitarian love of God, and what does this reveal about the purpose of our bodies?Reference: Genesis 1:26–28; Catechism of the Catholic Church (CCC) 355–357: “God created man in his own image, in the image of God he created him, male and female he created them… Being in the image of God, the human individual possesses the dignity of a person, who is not just something, but someone.”·      Jesus points to “the beginning” to explain God's design for marriage (Matthew 19:3–8). How can returning to God's original plan for humanity help us navigate moral and sexual confusion in the modern world?Reference: Matthew 19:3–8; CCC 1603–1605: “The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws… God himself is the author of marriage.”·      John Paul II describes the body as having a “spousal meaning” that expresses love and self-gift. How can understanding this truth shape the way we view sexuality and relationships?Reference: Genesis 2:24–25; CCC 2331–2336: “Sexuality, by means of which man and woman give themselves to one another through the acts which are proper and exclusive to spouses… is ordered to the conjugal love of man and woman.”·      The chapter describes marriage as a “primordial sacrament” that reflects God's Trinitarian life and love, ‘from the beginning'. How can married couples live out this sacramental calling in their daily lives, and what impact might this have on their families and communities?Reference: Ephesians 5:25–32; CCC 1613–1617: “By its very nature [marriage] is ordered to the good of the couple, as well Support the show

Send us a textRooted is a class that happens the last Saturday of each month. Be sure to check in with Pastor Brandon for information on the next class! If you would like the handout/notes for this class, don't hesitate to reach out. 

By Patrick J Kansa - It is critical that we understand God's truth and immerse ourselves in it. In the same way, we need to understand why the teaching of the Trinity is false. This message compares United Church of God's fundamental beliefs with the Nicene Creed, explores where the Trinitarian idea came from, and how

What was it like to be a Christian in the earliest centuries after the resurrection of Christ? How did theological thinking and the understandings of authority develop? Dr. George Kalantzis helps us consider the layers of complexity that early Christians wrestled with as the church was established. George points out the important place of canon, creeds, apostolicity and ethics, underpinned by submission to the Holy Spirit. Born and raised in Athens, Greece, George brings a unique perspective to the study of the patristic period, so bring your questions into the classroom for “The First Christian Centuries” (July 28–Aug 1). You can also catch his Evening Public Lecture on July 28 at 7:30 pm: Migration and Refugees (and the Re-humanizing Role of the Church).Note: At 49:50, Dr. Kalantzis references Project 1611, but he intended to say Project 1619 and the 1776 Commission when reflecting on competing historical narratives in the United States.George's BioDr. George Kalantzis is Professor of Theology and Director of The Wheaton Center for Early Christian Studies at Wheaton College. A native of Athens, Greece, he specializes in historical theology with a focus on early Christianity, particularly the development of Christological and Trinitarian thought, ecclesial ethics, and the Church's engagement with Greco-Roman culture. Dr. Kalantzis is the author and editor of several volumes, including Caesar and the Lamb: Early Christian Attitudes on War and Military Service. He is a Fellow of the Royal Historical Society and a Senior Fellow with the International Association for Refugees, where his work intersects theology and humanitarian advocacy. George will be joining us here in the last week of July to teach “The First Christian Centuries.” He will also be giving an Evening Public Lecture on Monday July 28, titled Migration and Refugees (and the Re-humanizing Role of the Church).Summer Listener SurveyPlease fill out our Listener Survey before the end of July for the opportunity to win a $100 Regent College Bookstore Gift Card.Resources MentionedVisual Museum of Women in ChristianityInternational Association for RefugeesRegent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

Preaching for the Sixteenth Sunday in Ordinary Time, Stacy Geere offers an empowering reflection on the story of Martha and Mary: "Martha and Mary are not rivals. They are reflections of the fullness of discipleship—service and contemplation, action and proclamation. They, along with other women of the Gospels, minister with Jesus and to Jesus. Their relationship reflects the very nature of our triune God, who invites us to equality, mutuality, unity and reciprocity."Stacy Geere is a spiritual director and Catholic lay minister whose work is shaped by a lifelong devotion to Gospel-centered pastoral care. She holds a Master of Arts in Theology from Loyola Marymount University and a Certificate in Spiritual Direction from Mount Saint Mary's University in Los Angeles. Her education and formation nurtured a deep love for Ignatian spirituality and feminist Trinitarian ecclesiology.Visit www.catholicwomenpreach.org/preaching/07202025 to learn more about Stacy, to read her preaching text, and for more preaching from Catholic women.

In this episode, Khepri interviews Sneaky Snake about how to be successful with Military Orders!Sneaky has been absolutely killing it with Military Orders, playing it intensely and even coming in 13th out of more than 170 contenders in the IGL 2025 Satellite. His schedule was insanely stacked, take a look at his matchups, he got no easy breaks!We go over his favorite Military Order profiles, how he uses them, how he manages to play with so many Knights in his lists, and why he loves Trinitarian snipers so much.We also talk about his experience in the IGL, and cover the highlights of his games.If you have any interest in God's chosen warriors (who are well equipped by the PanOceanian military industrial complex), and are tired of running them full of bots or TAG's instead of Knights, you need to give this episode a listen. SneakSnake's IGL listZw9taWxpdGFyeS1vcmRlcnMRUGFuaWMgUm9vbSBJR0wgMjWBLAIBAAoBGwEFAAIbAQIAA4cXAQQABB4BBQAFHgECAAYeAQYABxgBAwAIhjMBAwAJEwEBAAqDpwECAAIABQGF9wEBAAKF9wEBAAOGNAECAAQmAQEABTIBAQA%3DSneaky's second favorite listZw9taWxpdGFyeS1vcmRlcnMOQm9yaW5nIE1PIHB0LjKBLAIBAAoBgwMBBAAChhgBBQADhhkBAQAEhhgBAQAFhhgBAQAGHgEGAAceAQUACB4BAgAJKgECAAobAQIAAgAEAQYBAwACBgEHAAMTAQEABIOnAQIA

In this compelling conversation, Bishop John Downs, former General Superintendent of UPC Australia, shares his transformative journey from Trinitarianism to a deep revelation of the Oneness of God. With a logical and scriptural approach, he walks listeners through pivotal Old and New Testament scriptures that reveal Jesus as the one true God. Bishop Downs also explores the limitations of modern science in dating the earth, discusses creation from a biblical worldview, and testifies to the power of revelation and patient love in sharing truth. This episode is both theological and deeply personal—an essential listen for anyone seeking clarity on the identity of Jesus.----------Podcast Outline with Timestamps:00:13 – IntroductionNancy introduces Bishop John Downs and sets the stage for a deep dive into the oneness of God.01:09 – Discovering Oneness in IsaiahJohn shares how Isaiah 43:10–11 and 45:21–22 first challenged his Trinitarian perspective.03:25 – Connecting Old and New TestamentsTitus 2:13 and Revelation 1 confirm that Jesus is the one true God.07:13 – The Shift from Trinitarianism to OnenessBishop Downs recounts how his personal and pastoral debates gradually led him toward biblical oneness.08:57 – Creation, Science, and FaithHe shares a university paper defending a young earth and critiques the reliability of carbon dating.13:15 – The Wheel of ProphecyJohn introduces a tool that helped him understand the unity of scripture.16:47 – Jesus and the First CommandmentExploring Deuteronomy 6:4 and Jesus' affirmation of the one true God.20:42 – Revelation and the Throne of GodDiscussion of Revelation 4 and the meaning of Jesus sitting on the throne.21:32 – Jesus: The Fullness of the GodheadColossians 2:9 and Isaiah 9:6 reveal Jesus as both the mighty God and everlasting Father.29:04 – The Mystery of Godliness1 Timothy 3:16 and Colossians 1 highlight the beauty of God manifest in the flesh.34:27 – The Blindness of TrinitarianismExplaining how philosophy and spiritual blindness have obscured the truth of the oneness of God.36:05 – “This Takes the Cake” MomentJohn 14:7–11 becomes a defining passage for Bishop Downs' full revelation of Jesus as the Father.39:12 – God's Suffering and Redemptive PlanThe love of God is revealed in Christ's suffering and sacrifice.44:00 – Gutter Water IllustrationA powerful parable showing how even small doctrinal errors pollute truth.47:15 – The Name of Jesus and SalvationDiscussion on the singular authority and power in the name of Jesus.48:44 – Love and Truth in DoctrineBishop Downs encourages patient, loving dialogue while standing firm on biblical truth.52:27 – Accountability for TruthOnce you hear or see truth, you are responsible to respond to it.53:06 – Closing PrayerBishop Downs prays for listeners to receive revelation, understanding, and love for God's Word.

In this episode we (Leonardo and Reid) discuss problematic aspects of the Roman Catholic understanding of the Trinitarian framework, using Leonardo's chapter in the newly released book “The Nicene Creed: The Nature of Christian Unity and the Meaning of Gospel Words”, of which Leonardo and Reformanda Initiative Fellow Mark Gilbert are editors. This book (and this conversation) coincides  with the 1700th anniversary of the Nicene Creed. The book can be purchased here: https://matthiasmedia.com/collections/latest/products/the-nicene-creed and is available on Kindle.Support the show

 Go to sermon webpage: GOD REDEEMS: THE BOOK OF JOHN

A lot of Catholics know of people who have fallen away from the church for various reasons. The question that gets asked a lot then becomes: What do we do?? In this episode Father, Silvia, and Khira attempt to answer this question as well as provide some type of advice for those who are considering leaving the church. Got a question you'd like to ask Fr. Ben? You can submit questions and topic ideas for the podcast through Facebook or you could email us at soulfoodpriestmemphis@gmail.com. The questions can be on faith or food! You can also follow us on Facebook and YouTube at Soul Food Priest. Thanks for listening!

God Is Father, Jesus, and the Holy Spirit, and You Pray to One Triune Being – God, the Creator of the Universe MESSAGE SUMMARY: In Mark 8:29, Jesus asked His Disciples the question He asks you: “And he asked them, ‘But who do you say that I am?' Peter answered him, ‘You are the Christ {Messiah}.'". As Paul writes in Ephesians 4:1-6: “There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ's gift.”.  God IS Father, IS Son, and He IS Holy Spirit. Jesus told the crowd in the Temple; and He tells us, as it is recorded for us now by the Apostle John, in John 10:25,30: “Jesus answered them, ‘I told you, and you do not believe. The works that I do in my Father's name bear witness about me . . . I and the Father are one.'”. Also, Jesus provides more insights to your Trinitarian relationship with God in John 14:18-20: “I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you.". God is one God, but He is in three natures: God is Father, Jesus, and the Holy Spirit. Therefore, when you pray, you are praying to one triune being – God, the Creator of the Universe.     TODAY'S PRAYER: Lord, help me to be still and to wait patiently for you in silence. In Jesus' name, amen. Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 125). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that, because I am in Jesus Christ, He will supply all my needs (Philippians 4:19). “I can do everything through Him who gives me strength.”. (Philippians 4:14). SCRIPTURE REFERENCE (ESV): Ephesians 4:1-8; John 10:24-30; Mark 1:9-11; Psalms 139a:1-12. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “Wake Up America!”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

"Trinitarian Mischief":On May 8th, weeks of speculation ended with the election of Pope Leo XIV.  This was, of course, not the first time that a gathering and decision of the Roman Catholic hierarchy had been anticipated; it was just one of the many of the Catholic Church's commitments whose consequences reached far beyond its purview.  One of those decisions shaped our way of faith.  Join me as we explore the power and outcomes of faith choices.

Trinitarians sometimes argue that 1 John 4:8 ("God is love") demands that God be triune in nature. In his popular book Mere Christianity, Christian apologist C. S. Lewis wrote, “The words ‘God is love' have no real meaning unless God contains at least two Persons. Love is something that one person has for another person. If God was a single person, then before the world was made, He was not love.” Dr. David K. Bernard counters this philosophical argument with an examination of what Scripture says about God's character and nature.Visit PentecostalPublishing.com to shop Dr. Bernard's full catalog of published works. Enter promo code DKB10 at checkout to save 10 percent on your order.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

The Christian in the Cult: And How I Discovered Humanity in Christ by Jim Valekis Amazon.com Smilingicon.com Jim Valekis' The Christian in the Cult: And How I Discovered Humanity in Christ uses the author's life story to take us deep inside the culture of the Greek Orthodox Church, Herbert Armstrong's Worldwide Church of God, and modern Evangelicalism. After journeying through three versions of "the only true church," Valekis deftly invites his readers to join him in his ongoing discovery of humanity in Christ and what it can mean for the church and the world. Endorsement: Millions of religious believers will clearly recognize the spiritual journey narrated by Jim Valekis in this powerful story. A son of the Greek Orthodox Church finds himself in Herbert W. Armstrong's Worldwide Church of God, which eventually takes him into more traditional Christianity and out again. Where he ends up at the end of this fascinating pilgrimage will be a big surprise. But Valekis astutely narrates his journey and brings readers along with him to a spiritual destination that includes the whole world. In a religious and political landscape that has become a culture war of all against all, Valekis's final message of oneness and wholeness in Christ is a welcome antidote.─Andrew Manis, Emeritus Professor of History Middle Georgia State University, Macon, Georgia In your hands is a book that speaks powerfully to both the complexities of living and growing in the Church, and to the way God moves in our individual lives as believers. Through the story of author Jim Valekis, we see a riveting faith testimony passed from one generation of family to another -- across cultures, continents, and denominations. We experience through Jim's journey how our Christian faith can ground us and cover us spiritually, despite a fallen world, broken relationships, and vocational volatility. Jim reminds us that while our conditions and surroundings rise and fall, our steadfast relationship with Christ is All. I commend this book to you. ─Chuck Proudfit, President At Work On Purpose About the Author: Jim Valekis was born in Alabama with a "bouzouki" on his knee. His Greco-American parents raised their family as part of a thriving Greek Orthodox community in Birmingham. As a teenager captivated by the radio teachings of Herbert W. Armstrong, Valekis defied his roots and eventually followed a call to pastor in the Worldwide Church of God. When the former cult transitioned into Evangelicalism, Jim followed, continuing to pastor in Grace Communion International. Most recently Valekis co-founded the vision for the Tipp Center, a faith-based business and resource hub, where he is the chaplain. Jim holds a master's degree in Biblical Studies from Earlham School of Religion. He enjoys hanging out with his wife Becky, biking, painting, and sharing (especially over Greek comfort food) how his new theological understanding connects back in profound ways with the ancient Trinitarian fabric of his Orthodox upbringing, a relational Christ-centered fabric expansive enough to include every human being.

Leonardo De Chirico and Mark Gilbert join the program to discuss the enduring significance of the Nicene Creed as it marks its 1700th anniversary. Drawing from their recent edited volume, The Nicene Creed: The Nature of Christian Unity and the Meaning of Gospel Words (Matthias Media), the guests explore how shared creedal language can mask deep theological differences, particularly between evangelical and Roman Catholic traditions. Leonardo De Chirico is a pastor of a Reformed evangelical church in Rome, a scholar of Roman Catholic theology, and a leader in the Reformanda Initiative, which seeks to equip evangelical engagement with Roman Catholicism. Mark Gilbert serves as a chaplain in Sydney, Australia, and leads the ministry Certainty for Eternity, which focuses on evangelism among those from Roman Catholic backgrounds. Both men bring rich theological and pastoral insight to bear on the question of unity in Christ. The conversation traces the origins of the creed, its Trinitarian framework, and the implications of confessing shared historical truths while diverging in doctrinal substance—especially concerning Christology, the church, and salvation. Leonardo and Mark also share personal insights from their ministries engaging Roman Catholics, underscoring the need for unity rooted in biblical truth rather than institutional alignment or superficial consensus. This episode invites thoughtful reflection on what true Christian unity looks like in light of Scripture, and how the creeds function as faithful, yet insufficient, summaries apart from a Reformed understanding of the gospel. Watch on YouTube Chapters 01:11 Introduction 04:03 Background to the Book 11:27 Can We Have Meaningful Unity with Roman Catholics? 17:31 Unity in Truth 25:32 The Trinitarian Theology of the Creed 29:31 The Christology of the Creed 38:16 The Scope and Usefulness of the Nicene Creed 44:31 The Work of Christ 51:50 Pursuing Christian Unity 57:55 Conclusion

Why is Jesus so reactive to his students' difficulty with understanding his vocation? He seems grumpy at times.How does Jesus plan to escalate his confrontation with the Roman Empire and their local enablers?How is Jesus' strong words against harming children a fierce rebuke to queerphobic parents?and more!Our guest cohost is Avery Arden (they/zir). Avery is a genderqueer autistic minister in Atlanta whose work proclaims the holiness and agency of trans and disabled people. Drawing from both Catholic and Reform traditions, their theology is incarnational, Trinitarian, and rooted in breaking binaries. And of course, you've heard Avery many times on The Word in Black and Red.Avery's Linktree - https://linktr.ee/queerlychristianAvery's Website – https://queerlychristian.wixsite.com/websiteBlessed are the Binary Breakers Podcast – Apple...Read LIT online: https://www.litbible.net/matthew-14 and https://www.litbible.net/matthew-15More about the Liberation & Inclusion Translation: https://www.litbible.net/translation-commitmentsSupport LIT & FIT: https://donorbox.org/found-in-translation-1...Opportunity Walks by Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 3.0http://creativecommons.org/licenses/by/3.0/

How did a non-Mormon who teaches in Virginia get interested in Mormon History? John Turner has written the newest biography of Joseph Smith. He is a professor of History at George Mason University and has written not only the pre-eminent biography of Brigham Young, but has a new biography called "Joseph Smith: The Rise & Fall of an American Prophet." We'll discuss both of these amazing biographies and why he chooses to write about these important Mormon figures. Check out our conversation... Don't miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission https://youtu.be/szj5SYdO0wA Dive Deep into Joseph Smith and Brigham Young with Historian John Turner! Are you a fan of Mormon history, science, and theology? Then you won't want to miss the latest interview on Gospel Tangents, featuring renowned East Coast scholar Dr. John Turner. Rick sat down with Dr. Turner to discuss his brand-new book, "Joseph Smith: The Rise and Fall of an American Prophet," which is set to release on Amazon on June 17th. Meet the Historian: Dr. John Turner Dr. John Turner is a professor at George Mason University in Northern Virginia. Turner's academic journey is quite interesting: He completed his undergraduate degree in History and German at Middlebury College in Vermont. He then pursued his PhD in US History at the University of Notre Dame. Interestingly, he took a detour during his PhD to earn a Master of Divinity at Louisville Presbyterian Theological Seminary, an experience he found helpful for writing about religious experience and doctrine with more information and sensitivity. Turner's interest in Latter-day Saint history was sparked by meeting "extremely winsome and engaging personalities" like Patrick Mason and Matt Grow while at Notre Dame. He also realized that the Latter-day Saint story was a bit of local history for him, having grown up near Palmyra, New York, "where it all began." Although his dissertation focused on American evangelicalism, he sought to learn new things for his second project and found the Joseph Smith and Brigham Young eras "so fascinating.” Non-Mormon Scholar's Perspective on Mormon History Dr. Turner has authored multiple books on Mormonism, including "Brigham Young: Pioneer Prophet" and "The Mormon Jesus," in addition to his new Joseph Smith biography. As a non-Mormon (he identifies as Trinitarian), Turner notes a key difference in his approach: he can express his conclusions and share his findings without worrying about "an ecclesiastical reaction" or "getting excommunicated," which might be a concern for Latter-day Saint scholars. He is "pretty single-minded" when working on a book, focusing on one project at a time. Inspiration Behind the Joseph Smith Biography Turner found it "a really good time to take on a Jo Smith biography"11. His primary motivations for writing about Joseph Smith, especially after his Brigham Young book, were twofold12: Engaging Foundational Questions: Writing about Brigham Young allowed him to largely "take for granted" core beliefs and events, but with Joseph Smith, it was an "opportunity and a challenge to return to that... foundational time period" and "engage some hard questions". These include questions about golden plates, divine messages, and Joseph's motivations for plural marriage. Joseph Smith as a Biographical Subject: Turner describes Joseph Smith as a "great biographical subject" – a "mirthful, colorful man" who is "energetic and dynamic." His public life, spanning essentially 15 years, was "packed" with events, demanding a "fast-paced story". Turner also lavishes praise on the Joseph Smith Papers project, calling it "fantastic" and an "enormously useful" resource that provided a "huge head start" due to its accurate transcriptions, images,

What do a detective novelist, a WWII radio drama, and a blockbuster film have in common? According to Dr. Crystal Downing — everything. In this episode of Thinking Christian, I’m joined by Dr. Crystal Downing, former co-director of the Marion E. Wade Center and author of The Wages of Cinema, to explore what it means to see Christianly. Drawing on the often-overlooked theology of Dorothy L. Sayers, we challenge the idea that film is just a vehicle for a message. Instead, we unpack how film — like the Incarnation — is about form, flesh, and the fullness of expression. We talk about why reducing movies to “good messages” is a kind of cinematic Docetism, how Sayers’ Trinitarian model of creativity reframes Christian art, and why Christians should stop watching movies passively and start engaging them as embodied works of meaning. Expect commentary on Birdman, Bridge on the River Kwai, The Matrix, and yes… even Dodgeball. This conversation is a deep dive into media, theology, and why Christians need to become more attentive critics — not just consumers — of the stories that shape us.

The Solemnity of the Most Holy TrinityThere is a essential link between God (Father, Son, and Holy Spirit) and humanity. St Paul outlines in our second reading today this necessary connection through the language of golden chains. Though there is much to say and can be said about the Most Holy Trinity, one of its greatest attributes is unity.Scripture Reading for June 15, 2025Proverbs 8:22-31Psalm 8:4-9Romans 5:1-5John 16:12-15

To spend too much time trying to define the Most Holy Trinity is to risk falling into heresy. Humans, with their finite capacity for understanding, have oft times tried to fully unravel the Trinitarian Mystery. However, even though we cannot know EVERYTHING about the Trinity, we can still live faithfully in this divine Mystery, and know God and live in relationship with Him.

To spend too much time trying to define the Most Holy Trinity is to risk falling into heresy. Humans, with their finite capacity for understanding, have oft times tried to fully unravel the Trinitarian Mystery. However, even though we cannot know EVERYTHING about the Trinity, we can still live faithfully in this divine Mystery, and know God and live in relationship with Him.

Trinity Sunday The Holy Eucharist

On Trinity Sunday, we reflect on one of the deepest theological mysteries of the Christian faith, but ultimately—as always—we return to the Law of Love. Speaker: Pastor Scott Austin Part of the series “Ordinary Time: No holidays. No feast days. Just "normal."”

https://youtu.be/4qvoP86yDdUDiscover the deep comfort of the Triune God in this Holy Trinity Sunday sermon: “The Word That Death Cannot Silence” from John 8:48–59. Preached in the tradition of C.F.W. Walther and grounded in the Lutheran Church—Missouri Synod (LCMS), Pastor Balla proclaims the eternal power of Christ's Word—stronger than sin, louder than the grave, and shining with divine beauty. This Gospel-centered message explores the mystery of the Holy Trinity, the glory of the incarnate Word, and the lasting victory over death that is yours in Jesus Christ.Celebrate the Te Deum through LSB 941, confess the Athanasian Creed, and behold the beauty of God through the lens of theological aesthetics. This sermon is ideal for those searching for LCMS sermons, Trinitarian preaching, Holy Trinity Sunday reflections, or rich Law and Gospel proclamation. Strengthen your faith through the Word that cannot be silenced—even by death itself.✅ Subscribe for more confessional Lutheran sermons, weekly devotions, and Christ-centered content.⸻

To spend too much time trying to define the Most Holy Trinity is to risk falling into heresy. Humans, with their finite capacity for understanding, have oft times tried to fully unravel the Trinitarian Mystery. However, even though we cannot know EVERYTHING about the Trinity, we can still live faithfully in this divine Mystery, and know God and live in relationship with Him.

A selection of passages from the text 'Revelations of Divine Love' by Julian of NorwichJulian of Norwich (1342-c 1416) was the most important English mystic of the 14th century. She wrote the best known surviving book in the English language written by a mystic, 'Revelations of Divine Love'. The book is the first written in English by a woman. Her spirituality is strongly Trinitarian and basically Neoplatonic. Through the Passion, Julian was led to visions of the Trinity and of the universe as it exists in God. She lived in permanent seclusion as an anchoress in her cell, which was attached to St Julian's Church, Norwich.

Have you ever felt intimidated by theological conversations? Today, we talked to Dr. Amy Brown Hughes about the role of dialogue in generating theology in the early church. Famous theologians like Methodius, Gregory of Nyssa and Augustine published conversations with others, including prominent women in their lives, such as Thecla, Macrina and Monica. Amy argues that theology was not an elite genre or closed discussion then – nor should it be so today! She thoughtfully engages with many issues surrounding our engagement with God and invites us to enter into theology as a hospitable conversation. We'd encourage you to listen and discover aspects of the patristic period that may surprise and challenge your preconceptions – and then come join the dialogue in the classroom from July 14-18 at Regent.BioDr. Amy Brown Hughes is an Associate Professor of Theology at Gordon College in Wenham, Massachusetts. She earned her Ph.D. in historical theology with an emphasis in early Christianity from Wheaton College in 2013. Dr. Hughes specializes in early Christianity, focusing on Trinitarian and Christological thought, theological anthropology, and the role of women in early Christian history. She co-authored the book Christian Women in the Patristic World with Lynn H. Cohick. We're excited that Amy will be joining us at Regent from July 14-18 to teach a class on Theology as Dialogue in Early Christianity. Summer Listener SurveyPlease fill out our Listener Survey before the end of July for the opportunity to win a $100 Regent College Bookstore Gift Card.Regent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

Ignatius was the Bishop of Antioch in the first decade of the second century, making him one of the earliest Church Fathers. What did he believe about God, Christ, and the Holy Spirit? These crucial questions are tackled after addressing the controversy surrounding which of his letters were authentically written by him. By drawing on the latest scholarship of Ignatian textual criticism, we can recover the beliefs of this ancient bishop, who appears to be a unitarian.  Visit Amazon to buy your copy of my book Wisdom Christology in the Gospel of John: https://a.co/d/6nFEbZg       Please consider supporting this Podcast and future projects by donating at: https://www.paypal.me/10mintruthtalks                                  To view the notes from this episode please click the link below: https://docs.google.com/document/d/1WyZoG9qEXjWH-oU4X0iM6NgoSwldS1yblUxK-fmRUOo/edit?usp=sharing         Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast     Follow us on Twitter at: https://twitter.com/OneGodPodcast  

Friends, today is Trinity Sunday—one of my favorite feast days of the year because I can put my old theologian's cap on. Looking first at one of the greatest of the medieval theologians, Saint Bonaventure, and then at maybe the greatest figure in Western theology, Saint Augustine, I'd like to reflect with you on the dynamics of the Trinitarian life—the very matrix into which we're inserted through baptism.

Jesus Asks: “But who do you say that I am?” and Jesus Answers: “you will know that I am in my Father, and you in me, and I in you” MESSAGE SUMMARY: In Mark 8:29, Jesus asked His Disciples the question He asks you: “And he asked them, ‘But who do you say that I am?' Peter answered him, ‘You are the Christ {Messiah}.'". As Paul writes in Ephesians 4:1-6: “There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ's gift.”.  God IS Father, IS Son, and He IS Holy Spirit. Jesus told the crowd in the Temple; and He tells us, as it is recorded for us now by the Apostle John, in John 10:25,30: “Jesus answered them, ‘I told you, and you do not believe. The works that I do in my Father's name bear witness about me . . . I and the Father are one.'”. Also, Jesus provides more insights to your Trinitarian relationship with God in John 14:18-20: “I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you.".  God is one God, but He is in three natures: God is Father, Jesus, and the Holy Spirit. Therefore, when you pray, you are praying to one triune being – God, the Creator of the Universe.   TODAY'S PRAYER: Lord, help me to grab hold of you today. I need you. Set me free to begin reorienting my life around you, and you alone. Help me to pay attention to and honor how you have uniquely made me. Thank you for the gift of rest. In Jesus' name, amen.       Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 122). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, Because of who I am in Jesus Christ, I will not be driven by Fear. Rather, I will abide in the Lord's Faithfulness. “I am the vine; you are the branches. If a man remains in Me and I in him, he will bear much fruit; apart from Me you can do nothing.” (John 15:5). SCRIPTURE REFERENCE (ESV): Ephesians 4:1-8; John 10:24-30; Mark 1:9-11; Psalms 139a:1-12. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “The Day of Pentecost – The Promise Fulfilled (All Saints Anglican Church; Peachtree City, GA)”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

The New Testament regularly describes our redemption in Trinitarian terms. Today, Sinclair Ferguson shows that knowing the work of the Father, Son, and Holy Spirit in salvation can enrich our worship of the triune God. Read the transcript: https://ligonier.org/podcasts/things-unseen-with-sinclair-ferguson/praise-father-son-and-holy-ghost/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

In response to the Lutheran Formula of Concord, representatives of Reformed churches commissioned Girolamo Zanchi to draft a confession of faith acceptable to all Reformed churches. Zanchi patterned his Confession of the Christian Religion after the Apostles' Creed, giving it a broadly Trinitarian and redemptive-historical structure that emphasizes God's saving work for His people in His incarnate Son. It is a synthesis of his exegetical, doctrinal, and pastoral interests and stands out among his numerous publications as a useful and accessible overview of the entire Reformed theological system of doctrine. Although the project never attained confessional status at the ecclesiastical level as was planned, Zanchi's Confession proved influential in both the Reformed theological tradition generally and the development of Reformed dogmatics in particular. Patrick J. O'Banion (PhD, Saint Louis University) is a historian, translator, and author of several books, most recently Girolamo Zanchi's The Spiritual Marriage between Christ and His Church and Every One of the Faithful (Reformation Heritage Books, 2021). He teaches with Training Leaders International. Crawford Gribben is a professor of history at Queen's University Belfast. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Join Fr. Jonathan Meyer for today's Rise Up reflection as we draw closer to the glorious feast of Pentecost. In this video, Fr. Meyer walks us through a powerful Gospel passage and invites us to open our hearts to the perfect, Trinitarian love of the Father, Son, and Holy Spirit. Learn why silent prayer and radical availability are essential if we truly want Christ's love—and the Holy Spirit—to dwell within us.

Send us a textUnraveling the mystery of who the Holy Spirit truly is stands as one of Christianity's most profound explorations. Beyond vague notions of divine energy or cosmic force, Scripture reveals something far more extraordinary – the Spirit as a divine person with intellect, emotions, and will.Our conversation dives deep into biblical evidence that clearly demonstrates the Holy Spirit's personhood. When Peter confronts Ananias, asking "why has Satan filled your heart to lie to the Holy Spirit," we discover a fundamental truth – you don't lie to impersonal forces, you lie to persons who can hear and discern truth. Similarly, Paul's warning not to "grieve the Holy Spirit" in Ephesians reveals an entity capable of emotional response, not merely a power source.Perhaps most compelling is understanding how the Holy Spirit functions in our relationship with God. As one participant beautifully expressed, "The natural man does not receive the things of the Spirit of God because they are spiritually discerned... You have to have the same Spirit in you that authored the Scriptures in the first place in order to be able to discern them." Like a radio without batteries, we remain unable to receive God's transmission without the Spirit's illuminating presence.The implications of this understanding transform our entire approach to faith. Prayer becomes a Trinitarian experience – approaching the Father, through the Son, by the Spirit who "intercedes for us with groanings too deep for words." Scripture reading shifts from academic exercise to dynamic encounter as the Spirit who inspired the text illuminates it for our hearts and minds.Misconceptions about God's nature – particularly modern "oneness" theories suggesting God is merely body, soul, and spirit like humans – crumble when examined against clear biblical teaching that "God is Spirit" and only the Son took on flesh in the incarnation. These distinctions matter profoundly, not as theological hairsplitting but as pathways to authentic relationship with the true and living God.Ready to discover the person of the Holy Spirit as revealed in Scripture? This conversation will challenge assumptions, deepen understanding, and most importantly, draw you into more intimate communion with the third person of the Trinity who has been speaking, loving, and working throughout salvation history.Support the show

This week's Q&A dives deep into expanding our pneumatological horizons with Grace Ji-Sun Kim as we gear up for Pentecost Sunday. We tackle some fantastic questions about the Hebrew "ruach" versus Greek "pneuma," unpack how Greco-Roman philosophy (thanks, Plato!) shaped early Trinitarian debates, and explore the fascinating gender fluidity of Spirit language throughout church history - spoiler alert: the Spirit was feminine in early Syriac and Hebrew texts before patriarchal translations masculinized everything. Grace brilliantly connects the Asian concept of chi to global understandings of life-giving spirit found everywhere from Africa to indigenous Hawaiian traditions, making the case that syncretism isn't scary when you realize Easter and Christmas are already pagan mashups. We discuss how starting with pneumatology instead of Christology opens up interfaith dialogue, since everyone from Muslims to Buddhists has some concept of divine breath or energy. Plus, we get into the nitty-gritty of how embodied Spirit theology intersects with liberation work - because apparently all roads lead to the Spirit, whether you're fighting for climate justice, racial justice, or just trying to figure out why we keep praying "Come, Spirit, come" when the Spirit's supposedly already here. You can ⁠join the class and get Grace's lectures here⁠ and ⁠watch the conversation on YouTube here.⁠ ⁠⁠⁠ ⁠⁠Grace Ji-Sun Kim⁠⁠ is a professor of theology at Earlham School of Religion and host of the ⁠⁠Madang podcast⁠⁠. Previous Episodes with Grace Before There Was a Bible & the Messy Origins of Spirit Doctrine⁠ Jumping Vatican Barriers and Chasing the Spirit⁠ ⁠⁠Feminist Christology⁠⁠ ⁠⁠When God Became White⁠⁠ ⁠⁠Surviving God⁠⁠ ⁠⁠Godly QnA⁠⁠ ⁠⁠a Theology of Visibility⁠⁠  ⁠⁠What is Intersectional Theology⁠⁠ ⁠⁠The Prophetic Life of the Spirit⁠⁠ ⁠⁠Embracing the Other and Reading the Bible⁠⁠ ⁠⁠Keeping Hope Alive⁠⁠ Upcoming Online Class:⁠⁠⁠⁠⁠ Rediscovering the Spirit: Hand-Raisers, Han, & the Holy Ghost⁠⁠⁠⁠⁠ "⁠⁠⁠⁠⁠Rediscovering the Spirit: Hand-Raisers, Han, and the Holy Ghost⁠⁠⁠⁠⁠" is an open-online course exploring the dynamic, often overlooked third person of the Trinity. Based on Grace Ji-Sun Kim's groundbreaking work on the Holy Spirit (pneumatology), this class takes participants on a journey through biblical foundations, historical developments, diverse cultural perspectives, and practical applications of Spirit theology. Moving beyond traditional Western theological frameworks, we'll explore feminist interpretations, global perspectives, and innovative approaches to understanding the Spirit in today's world. Whether you've felt the Spirit was missing from your faith journey or are simply curious to deepen your understanding, this class creates space for thoughtful discussion, personal reflection, and spiritual growth. ⁠⁠⁠⁠⁠As always, this class is donation-based, including 0. To get class info and sign up, head over here. ⁠⁠⁠⁠⁠ _____________________ ⁠⁠⁠⁠⁠⁠⁠Hang with 40+ Scholars & Podcasts and 600 people at Theology Beer Camp 2025 (Oct. 16-18) in St. Paul, MN. ⁠⁠⁠⁠⁠⁠⁠ This podcast is a ⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠ production. Follow ⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our⁠⁠⁠⁠⁠⁠⁠ Substack - Process This!⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 45 classes at ⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

By John May - This message examines a basic theological question from the perspective of our Church's history: Why isn't the United Church of God a Trinitarian church? This sermon identifies three main reasons why we in the United Church of God are not Trinitarians.

"1+1+1 = 1 is not going to get you a pass in mathematics." This comment, made by a Muslim apologist and spoken word artist, is an intriguing critique! When Christians claim that there is one God in three persons, are they making a contradictory statement? When it comes to the nature of God, how much can we really know about him, anyway? And what difference—if any—does it make to us if God is in fact Trinitarian? In this week's episode of Ask Away, Jo invites you to consider a deeply personal question that has tremendous implications for each of our lives: "Who are you, God?!"  ------ We're so glad you joined us for Ask Away. If you have a question that needs answering, we'd love to hear it. Send us an email at askawayquestion@gmail.com or call and leave a voicemail at ‪(321) 213-9670‬. Ask Away is hosted by Vince and Jo Vitale, and produced by Studio D Podcast Production. New episodes come out regularly, so make sure to subscribe. The best way you can support Ask Away is to leave a review. All you have to do is open up the Podcast App on your phone, look for Ask Away, scroll down until you see ‘Write a Review' and tell us what you think. If you'd like to see videos from Vince and me, invite us to speak, or make a financial gift so that more people's questions can be heard on Ask Away, visit Kardiaquestions.com See you next time, and remember, if you have a question, it's worth asking.

In this transformative conversation, Dr. Catherine Toon sits down with Dr. C. Baxter Kruger to revisit and reframe evangelicalism through the expansive lens of church history, the early church fathers, and the eternal love of the Trinity. Together, they lovingly challenge traditional evangelical views that prioritize sin and judgment, instead offering a broader, more relational theology rooted in union with Christ, Trinitarian personhood, and the radical love of God. Discover how our faith journey is not about striving to be accepted but awakening to the truth that we are already fully embraced, adopted, and included in the divine dance of the Father, Son, and Holy Spirit. The dialogue also explores profound topics such as the cloud of witnesses, the early church’s vision of God, the dignity of humanity, and death as a transition rather than an end. This episode offers hope, healing, and a rediscovery of the relational Gospel—a return to the understanding that Jesus' mission was always about restoring intimacy, identity, and belovedness in a fractured world. If you've ever felt confined by narrow theology or longed to reconnect with the global shift happening in how believers understand God, this conversation is for you. Connect to Baxter: https://perichoresis.org GAN Show - Across All Worlds with Jason Clark Patreon Channel - Across All Worlds YouTube: @astonishedheartswithc.baxt101 Facebook: @C Baxter Kruger  Instagram: @cbaxterkruger Don’t Miss My Protect Your Purpose Masterclass!
Struggling with distractions, doubts, or feeling stuck in your God-given purpose? I’ve created this powerful masterclass to help you gain clarity, overcome obstacles, and step fully into your divine calling. Find the recording here: https://mbl.catherinetoon.com/saveyourspot To support the ministry with tax-deductible donations: https://catherinetoon.com/support/ Resources to Bless You: * "Marked by Love, Revised & Expanded Edition" (#1 Best Seller!): https://bit.ly/3UGeJBI * Get God, Male & Female? on Audible: https://amzn.to/49hzCIM * FREE “How to Hear God” eBook: https://bit.ly/3cTNb49 * FREE Chapter from Marked by Love: https://markedbylovebook.com/free-chapter/ * Explore more resources: https://catherinetoon.com Stay Connected and Share God’s Love! * Facebook: @CatherineToonMD * Instagram: @catherinetoon * Twitter: @CatherineToonMD * YouTube: @CatherineToon, MD Like, Share, and Subscribe to support this message of hope. Every click helps spread God’s love to a hurting world. Thank you!

Fr. Richard Simon joins Patrick for a Sunday Bible Study Father shares the Gospel reading for today. (18:18) Deacon Michael - I have a suggestion for homily number 5 - let your heart not be troubled. (21:18) Break 1 How can we Rely on the Holy Spirit in our world today? (30:38) Nick - The Lord tells us I must go to the Father. I see the Lord on the cross. Our Lord is saying it is finished. It's a beautiful Trinitarian reference. Great advocate is going to come. (37:41) Break 2 Email Did John know about St Paul’s conversion or How do you feel God’s peace? (43:28) Regina - Jesus suffers for us. God sent his only son. We also have to suffer. No getting around it. How are we supposed to not see God as a sadist?

Upon reading the beginning of this homily, one clearly gets the sense that Saint Isaac the Syrian wants our understanding of the spiritual life, who we are as human beings, and a relationship with God (who has created us in His image and likeness), to be set on a foundation that is unshakable. One must love Isaac for the effort! He is giving us eyes to see.  He began by presenting us with an image of a soul who truly abides in her nature, and so comes to penetrate into and understand the wisdom of God. Knowing nothing of the impediment of the passions, the soul is lifted up toward God and is astonished and struck with wonder. This is Isaac's starting point for a reason. He wants us to regain what over the course of time has been lost; that is, our perception the beauty and wonder of how God has created us and our natural capacity for love and virtue. Furthermore, it is not just about perception but the experience of being God bearers and temples of the Holy Spirit. It is about our deification.  What has distorted or understanding is the emergence of the passions and how we have come to view them. Isaac tells us categorically that the soul by nature is passionless. We are created in God‘s image and likeness and it is only the emergence of sin that has darken that which was created to be filled with light. Thus, when a soul is moved in a passionate way, she is outside her nature. The passions have the ability to move the soul after the fall. There's a radical communion between body and soul and with sin our experience of the world through the senses and in our desires and appetites become distorted. The break of communion with God leads to an internal break within us as human beings; a fragmentation on the deepest level of our existence. What is the nature of a soul created for communion when it pursues autonomy from the one who created her in love? Is it not only the loss of unity with God but within ourselves and our capacity to experience and reflect our true dignity?  Saint Isaac makes us work in these paragraphs and grapple to understand what he's saying. Yet, it is a labor of love; for it is upon the foundation of this understanding of our nature that we will once again be able to see the wonder and beauty of how God has created us and experience the healing necessary to reflect this wondrous reality to the world. --- Text of chat during the group: 00:17:20 Bob Čihák, AZ: P. 127, paragraph 1 00:31:07 Lindsey Funair: When I hear the memories of the soul grow old, it reminds me that the soul knows not ego or attachment, it remembers only what is worthy of taking to Paradise, only that that is in Love. That is all there is once the world and self-love and other things that are not Love, is filtered from our memory. 00:31:13 Anthony: It's important to say that Isaac was born into a time and geography of turmoil and he wasn't living in comfort locked away from the outside. 00:31:43 Maureen Cunningham: Washington Carfer 00:31:52 Maureen Cunningham: Carver 00:33:02 Troyce Garrett Quimpo: This sections reminds me of St John of the Cross's Purgative Way. 00:36:11 Anthony: George Washington Carver 00:36:20 Vanessa: famous Black inventer 00:40:08 Maureen Cunningham: Yes George Washington Carver thank you , a little book I read . A Man who talked to flowers. 00:40:34 Anthony: I think when Isaac refers to philosophers he might have in mind the humors that dominate a man or the astrologers who Forcast about a person. 00:42:08 Lindsey Funair: it helps me to think of passions in this sense of Maslow's entire hierarchy, those things which are necessary to life and living and connecting with others and doing good, but when focused on directly become a distraction from the humility and obedience which place us "in" our soul and in relative connection to God 00:42:08 Manuel: How this idea that the soul is passionless by nature fit in with the opening of the Philokalia “There is among the passions an anger of the intellect, and this anger is in accordance with nature. Without anger a man cannot attain purity”? 00:44:25 Vanessa: When I went to university, I always thought the academics disciplines were centered around "explaining the world without God." 00:44:51 Anthony: I wrote it 00:44:56 Kathy Locher: What in our nature would have made us susceptible to temptation. Especially, given that we were living in Eden in God's company? 00:45:31 Ryan N: Father what would your response be to those who emphasize the importance of the body because it is equally made in the image and likeness of God ( not just the soul) 00:46:35 Myles Davidson: Reacted to "What in our nature w..." with

Don't Get It Twisted: Jesus' Baptism Doesn't Prove the Trinity — It Reveals God in the Flesh

What if the Bible's story didn't start in Genesis, but in eternity past? Discover the eternal covenant between Father and Son that shapes all of Scripture and salvation history. In this episode of Remnant Radio, Joshua Lewis sits down with Dr. Ryan McGraw, professor of systematic theology at Greenville Presbyterian Theological Seminary, to unpack the powerful doctrine of Covenant Theology. But this isn't just about ancient agreements—it's about the eternal plan of salvation crafted before time began. Dr. McGraw lays out the “covenant of redemption,” the intra-Trinitarian agreement between the Father and the Son to redeem a people through the perfect obedience and atoning death of Christ. This covenant provides the foundation for everything that unfolds in redemptive history—from Adam's failure under the covenant of works, to the unfolding covenant of grace that culminates in Christ and continues through the Church.Together, they trace the storyline of Scripture from Genesis to Revelation, showing how the theme of covenant brings coherence and clarity to God's dealings with His people. You'll hear how the law reveals not just commands, but the very character of God; how the gospel is embedded even in the earliest pages of the Old Testament; and how the biblical distinction between the seed of the woman and the seed of the serpent runs throughout all redemptive history. Whether you're new to covenant theology or looking to deepen your theological roots, this episode will help you see that the Bible is not a disjointed anthology—but a breathtaking, unified narrative of God's eternal purpose in Christ. ABOUT THE GUEST:

In this enlightening episode of Sermon Brainwave, hosts Karoline Lewis, Matt Skinner, and Rolf Jacobson delve into the theological significance of the Ascension of Our Lord, which falls on May 29, 2025. The conversation explores why this often-overlooked feast day is crucial for understanding Jesus' ongoing authority and presence in the world today. The hosts discuss how the Ascension serves as the pivotal bridge between Luke and Acts, connecting Jesus' earthly ministry to the coming of the Holy Spirit at Pentecost, and its importance for Trinitarian theology. Drawing from the lectionary texts (Acts 1:1-11, Psalm 47, Ephesians 1:15-23, and Luke 24:44-53), the hosts unpack how the Ascension of Our Lord is not merely about Jesus' location but about his authority and power. They explore the connection between Christ's ascension and the church's mission, explaining that Jesus' enthronement isn't about distant rule but about his continued embodied presence and activity through the Spirit. This episode offers valuable insights for preachers and teachers seeking to communicate the relevance and importance of the Ascension in contemporary Christian faith. *  *  * Don't forget to like, subscribe, and share to stay connected with more insightful lectionary discussions! Reminder: We have commentaries for the Revised Common Lectionary, the Narrative Lectionary, and Evangelio (Spanish-language Gospel). We're here for you, working preachers! Learn more by visiting https://www.workingpreacher.org/. Watch this episode on YouTube at https://youtu.be/Zj1v0AuZ1Ok.

In May 325, the Emperor Constantine convened a meeting of Christian leaders in the town of Nicaea, in modern Turkey. At that meeting, church leaders crafted a statement known as the “Nicaean Creed” that is still recited by many Christians today. In this podcast episode, Dr. David K. Bernard explains what happened at the Council of Nicaea and why it still matters 1,700 years later.See Dr. Bernard's book The Trinitarian Controversy in the Fourth Century for further reading. Dr. Bernard's full catalog of published works is available at PentecostalPublishing.com. Enter promo code DKB10 at checkout to save 10 percent on your order.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

What's the meaning behind the twelve stars on the Miraculous Medal? We explore the biblical symbolism connected to Mary, Revelation, and the Church, along with insights into papal elections, Christ in the Old Testament, and explaining Catholic beliefs to Mormons. Join The CA Live Club Newsletter: Click Here Questions Covered:  04:19 – Why are there twelve stars on the Miraculous Medal?  10:26 – Why would the teaching that the dead donor rule not apply to the unborn?   18:11 – Who would elect the Pope if all the Cardinals died?   28:54 – How can I explain Psalm 82:6 in a Trinitarian way to a Mormon friend who believes it relates to them becoming gods?  44:33 – Can Revelation 21:12 be applied to the miraculous medal crown since it describes the image?  51:10 – Can the God that walked with Adam and Eve or came to visit Abraham be considered the pre-incarnate Jesus based on Colossians 1:15?