Podcasts about Urbana

There's no mistaking that God is moving in university students today. Hear from Mark Matlock, Executive Director of Urbana Missions Conference, a conference for university students and young adults, as he shares about Gen Z, the impact of conferences, and the future of missions. Learn more about Urbana Missions Conference here! “What am I doing, and how am I connected to this global Church and what God is doing around the world? And that's what Urbana is all about.” “I believe that this generation is going to have a new imagination for what it means to fulfill the Great Commission in the world and take the Gospel across cultures so that people can hear the Word of God.“ “We want to increase the sending capacity of the church.” Listen to the Urbana Podcast Carey Nieuwhof's Podcast on Gen Z in Revival and Retreat “God doesn't fill us just to fill us; He fills us to be fruitful.” “There's something about discovery in community with others that I think the Holy Spirit really uses to help guide us and move us.” What's changing our lives: Keane: Breaking down tasks into smaller pieces Heather: Adding a trellis to my garden Mark: Working collaboratively with Gen Z Weekly Spotlight: HopeSeed School We'd love to hear from you! podcast@teachbeyond.org Podcast Website: https://teachbeyond.org/podcast Learn about TeachBeyond: https://teachbeyond.org/ 

Urbana Radio Show By David Penn Chapter #706 1. Hot Since 82 ft. Leon Jacques - So Real - Knee Deep In Sound 2. Groove Armada - Paper Romance (Purple Disco Machine Remix)BMG 3. Kevin McKay, Baccus - All Night Long - Glasgow Underground 4. Oden & Fatzo x Romeo Louisa - Be The One - Defected Records 5. Lopi Native feat Amyoli & Mr Douw - Forever (Indy Lopez Remix) Deep Rhymes Music 6. Gavril - Take Me High - Adesso 7. Monty Kiddo - Are You Ready - KOOKOO Records 8. Melvo Baptiste x Annette Bowen x Dave Lee - Did You Pray Today? (Dave Lee Redemption) Glitterbox Recordings 9. Mirko Donnini - Hands Down (To The Boogie) 10. Mousse T., Wankelmut, Francesco Yates - Some Kinda Feeling (Crusy Remix) Sweat It Out 11. David Tort, Markem - Get Up And Dance - Toolroom 12. Costa UK - Where You Are - HouseU Records 13. ESH - Peter Gunn - Glasgow Underground Thanks to all the labels and artist for their music. All tracks selected and mixed by David Penn DJDAVIDPENN.COM FACEBOOK DJDAVIDPENN INSTAGRAM @DJDAVIDPENN INGENIUM BOKINGS EUROPA MUSIC MANAGEMENT Encoded by MUSICZONE PODCAST SERVICES.

Self‑Storage como Infraestrutura Urbana: A Revolução da GoodStorage | #podcast #empreendedorismo #podcastbrasil

In today’s deep dive, in the warmer months, on the evening of a full moon, a group of cyclists in Champaign-Urbana head out into the countryside.

El presidente del BCRA, Santiago Bausili, afirmó: “Lo que estaba pasando es que había una operatoria que nos encontramos con que había entidades no autorizadas a realizar transacciones en el mercado de cambio para personas humanas porque esas operaciones están limitadas a bancos y agencias de cambio que están autorizadas por el Banco Central. Las billeteras y las alics no son entidades reguladas por el Banco Central. Entonces, eso es lo que pasó hoy. Lo que pasó es que se aclaró una interpretación errónea de una normativa y entonces eso afectó la operación de algunas entidades, pero no tiene nada que ver ni con normativa nueva ni con el acceso a personas humanas al mercado de cambios”.“El otro día cuando sacamos una normativa para frenar el rulo, que era un arbitraje nada más, no afectaba a nadie en su capacidad de ahorrar en dólares, también salía todo un rumor de que se venía cepo, se ponía cepo. Lejos de eso, este gobierno, hay que fijarse en la trayectoria que tenemos como administración, porque desde el día uno, que cada vez que pudimos, que estaban las condiciones dadas, eliminamos restricciones cambiarias, no sumamos ninguna. Entonces, porque hicimos una aclaración, porque estaba habiendo arbitrajes que afectaban el funcionamiento del mercado y que hay gente que se monta sobre eso y sale a adorar cepo”, agregó Bausili.Javier Milei sostuvo: “La inflación a la baja. ¿Qué quiere decir esto? Esto daba un contexto electoral que era muy positivo para el gobierno. Bueno, del otro lado decidieron empezar a atacar, es decir, y salieron a romper todo. Entonces, en esa vocación destructiva, la consecuencia de esto es, te aumentó el riesgo país, cuando te aumenta el riesgo país se te dispara la tasa de interés y al dispararse la tasa de interés se te frena la actividad económica. Entonces, vos te venías llevando una actividad económica y ahora te encontrás con que no tenés demanda o que los pedidos que tenías ahora tenés menos, que el flujo de negocios ahora está mucho más lento y claramente es la consecuencia que vos tenés un grupo de forajidos tratando de romper todo, todo el tiempo, entonces eso tiene consecuencias. Es decir, no es gratis”.El gobernador de Tierra del Fuego, Gustavo Melella, aseguró: “Para nosotros, una base militar extranjera, sea cual sea, es la verdad que lo rechazamos totalmente, sea del país que sea, porque es perder soberanía, ni rusa, ni china, ni de Estados Unidos, ni alemana, ni japonesa”.Milei señaló: “Los resultados dicen que vamos en la dirección correcta. ¿Está terminada la tarea? No, falta un montón. Pero lo que tenemos que hacer es cruzar el río. Hay que cruzar el río. Y estamos en eso. Lo peor que podrías hacer es que estando en la mitad del río quieras volver para atrás. O sea, sería demencial, sería suicida. Porque volvés a todo lo que no querés”.Noticias del miércoles 1 de octubre por María O'Donnell y equipo de De Acá en Más por Urbana Play 104.3 FMSeguí a De Acá en Más en Instagram y XUrbana Play 104.3 FM. Somos la radio que ves.Suscribite a #Youtube. Seguí a la radio en Instagram y en XMandanos un whatsapp ➯ Acá¡Descargá nuestra #APP oficial! ➯  https://scnv.io/m8Gr 

Javier Milei afirmó: “todas las personas que hacen van a encontrar detractores. A los únicos que no critican es a los que no hacen nada. Imagínate a alguien que está haciendo una reforma de 180 grados como la que estamos impulsando nosotros, evidentemente el estatus quo se va a quejar”.Durante su visita a Tierra del Fuego, Javier Milei aseguró: “Estábamos para la peor crisis de la historia. Bueno, nosotros nos hicimos cargo de eso, bajamos 12 millones de personas que salieron de la pobreza. Es más, hay 6 millones de argentinos que hoy comen y antes no comían, porque hoy la indigencia cayó a 7%”.“Esto se trata de una elección nacional. Entonces, lo que hay que enmarcarlo es dentro de lo que se elige a nivel nacional. Entonces, en la lógica nacional, nosotros es este modelo, que los argentinos le han puesto un gran esfuerzo, y que estamos a mitad de camino, y que estamos en un momento bisagra para seguir continuando hacia abrazar la silla y la libertad, que son las que han traído el progreso a la humanidad, o retornar al pasado, a retornar a la pobreza, a tener que vivir de la dádiva al político. Esos son los modelos. Porque esta es una elección nacional”, agregó el presidente Milei.Javier Milei señaló: “Primero que hay derechos adquiridos, ¿sí? Y hay acuerdos tomados. Ese es el primer punto, y eso, digamos, uno que quiere respetar la institucionalidad lo tiene que respetar. Primer punto. Segundo punto. Tierra del Fuego es la muestra de que si vos le quitás la carga fiscal a un lugar, se expande. Es decir, el problema no es la ventaja si vos querés que tiene Tierra del Fuego. El problema es el continente, todo lo que paga más de impuestos. Es decir, es un modelo que muestra que vos, si bajás los impuestos, corres al estado del medio, podés funcionar mejor. Y eso, a nosotros nos parece que es una experiencia que tendríamos que tratar de replicar hacia adelante”.Axel Kicillof sostuvo: “Es absurdo, absolutamente absurdo, pensar que se va a poder resolver de un lado o del otro de la General Paz, o sin el concurso y el trabajo conjunto con la justicia federal y con las fuerzas federales. Por eso, lo que voy a hacer, de nuevo, lo he hecho ya tantas veces que es, ya perdí la cuenta, lo voy a hacer de nuevo, se necesita una estrategia seria nacional para el combate al narcotráfico, seria y nacional, acompañada de inversión”.“La banda que se identificó tenía su epicentro en la capital federal y las chicas frecuentaban Bajo Flores y la capital federal, aunque sus casas, sus familias se encontraban en el conurbano bonaerense. Esto que nos enseña, no que es culpa de uno o de otro, sino que el narcotráfico es un hecho internacional, pero además luego en el territorio, porque la droga que llega al conurbano, la droga que llega a la capital, entra por una frontera internacional y recorre 2.000 kilómetros, no se produce en la Argentina, entonces esto es un hecho federal por su naturaleza e interjurisdiccional por su desarrollo”, agregó Kicillof.Noticias del martes 30 de septiembre por María O'Donnell y equipo de De Acá en Más por Urbana Play 104.3 FMSeguí a De Acá en Más en Instagram y XUrbana Play 104.3 FM. Somos la radio que ves.Suscribite a #Youtube. Seguí a la radio en Instagram y en XMandanos un whatsapp ➯ Acá¡Descargá nuestra #APP oficial! ➯  https://scnv.io/m8Gr 

podcast recorded with enacast.com

Ocean explorer Annie Crawley is an underwater photographer, filmaker, writer, and scuba diver. She was in Urbana last week for a screening of her new documentary. In a taped conversation, she talks about the project as well as her career, and her lifelong love of water.    The 21st Show is Illinois' statewide weekday public radio talk show, connecting Illinois and bringing you the news, culture, and stories that matter to the 21st state. Have thoughts on the show or one of our episodes, or want to share an idea for something we should talk about? Send us an email: talk@21stshow.org. If you'd like to have your say as we're planning conversations, join our texting group! Just send the word "TALK" to (217) 803-0730. Subscribe to our podcast and hear our latest conversations. Apple Podcasts: https://podcasts.apple.com/us/podcast Spotify: https://open.spotify.com/show/6PT6pb0 Find past segments, links to our social media and more at our website: 21stshow.org.

Following her team's big win at the Berkeley Springs Invitational in West Virginia, Urbana High boys cross country coach Jackie Suarez is this week's guest on The Final Score podcast. Suarez chats with host Greg Swatek about how far the Hawks' program has come over the last four years, from a team that couldn't qualify for states to one that is a top contender for the Class 4A team championship this fall. She discusses what makes this such a close-knit group and why her runners are so anxious to take on an extremely challenging course, like the one in Berkeley Springs. Suarez also talks about her upbringing in New York City, her own success as a heptathlete for Hood College and why she enjoys coaching so much. Prior to that conversation, FNP sports writer Alexander Dacy joins Greg to talk about recent happenings on the Frederick County sports scene, including a complete review of Week 3 of the high school football season.

No 'TV Elas Por Elas Formação' desta segunda-feira (29) acompanhe a aula sobre a “Amazônia Urbana: cultura no enfrentamento ao racismo” com Déborah Criolla, artista e produtora,

Javier Milei afirmó en la Feria Internacional del Turismo: “Y por eso queremos impulsar las reformas necesarias para que Argentina se vuelva un país competitivo y pueda florecer libremente la prosperidad. Por eso también tenemos claro que la solución no es volver al catastrófico sendero de las devaluaciones recurrentes, tampoco inflar artificialmente la demanda emitiendo pesos a mansalva o imponiendo regulaciones que fuercen a la gente a vacacionar en el país”.“Los argentinos no necesitan excusas para elegir Argentina, solo necesitan tener la oportunidad. Y el camino para dársela no es a la fuerza, sino mejorando la oferta. Porque ese sendero de imprevisibilidad macroeconómica al que la oposición promete volver, impide que el sector invierta, crezca y aprenda qué funciona y qué no funciona. Sin este aprendizaje, el turismo queda preso de una necesidad constante de subsidios para sostener lo que no funciona. Mientras tanto, que lo que sí funcione y tiene demanda genuina, no tiene las condiciones para crecer, porque compite por los mismos escasos recursos, tanto del cliente como de crédito y mano de obra con la que no”, agregó Milei.Daniel Scioli, secretario de Turismo, aseguró: "Por eso estoy acá, creando conciencia en cada provincia, en cada rincón del país, en cada pueblo, en cada ciudad, y fundamentalmente con el sector privado, que ha tenido decisiones importantes los últimos días, que han convocado una reducción del 10% en dólares en la hotelería y las agencias de viaje que han aumentado con la desregulación 25% más de agencias".Milei sostuvo: “Contamos con un capital humano de primer nivel, reconocido por su hospitalidad y su calidad de servicio. Contamos con destinos envidiados por prácticamente cualquier país del mundo. Tenemos glaciares, lagos, cataratas, esteros, extensas costas marítimas, selvas, desiertos, cañones, valles y montañas de todo tipo. Contamos con una diversidad gastronómica reconocida globalmente y la diversidad de ecosistemas que mencioné anteriormente nos brinda una capacidad potencial para generar materia prima poca vez vista en la historia”.El ministro de Economía Luis Caputo se refirió a Scott Bessent: “Eso fue lo único que me dijo: que trabajen en la gobernabilidad. Porque nosotros, es que yo se lo dije siempre, nosotros tenemos un set de reformas tributarias, laborales y demás que van a ayudar a destrabar enormemente la economía. Ahora, necesitas mayoría simple para poder pasar esa reforma. Si hay un montón de gente en el Congreso y un montón de gobernadores que también quieren eso, que no están en contra nuestras. Sí, coincido. Entonces se resquebrajó un poco la confianza Alguien dijo alguna vez que están todos en contra mía Y bueno, no era así Es un tema de dos lados Se resquebrajó la confianza, sí Bueno, hay que recomponerla Y todos tenemos que ayudar a recomponerla Y eso es lo que vamos a hacer”.Noticias del lunes 29 de septiembre por María O'Donnell y equipo de De Acá en Más por Urbana Play 104.3 FMSeguí a De Acá en Más en Instagram y XUrbana Play 104.3 FM. Somos la radio que ves.Suscribite a #Youtube. Seguí a la radio en Instagram y en XMandanos un whatsapp ➯ Acá¡Descargá nuestra #APP oficial! ➯  https://scnv.io/m8Gr 

La Paeria adjudica el nou sistema de recollida de residus intel•ligent que es posarà en marxa el 15 de novembre a Balaguer. Per facilitar l’adaptació al nou model, la Paeria impulsarà una campanya informativa amb punts d’informació, sessions explicatives i dos vídeos divulgatius: un sobre el funcionament de la targeta i l’APP, i un altre sobre el desplegament del nou sistema – El grup de la CUP ha retret a l’equip de govern de la Paeria que trigui encara un any més a treure a concurs el servei de Bus Urbà. Mari Carme Nuñez, també critica el conveni amb la central de compres de la Generalitat, ja que no es prioritza la compra al comerç local. Pel que fa a la denúncia que va fer l’Associació SOS Bigotis per una colònia de gats abandonats en un solar, Nuñez demana que la Paeria faci complir l’ordenança de benestar animal als propietaris del solar. Mari Carme Nuñez també ha sol•licitat a la Paeria poder conèixer el projecte del Pla de Barris que es presentarà a la Generalitat. Aquestes declaracions les ha fet la portaveu del grup de la Cup, Mari Carmen Nuñez, en el programa de Ràdio Balaguer Actualitat Plural La Guàrdia Urbana de Balaguer ha sancionat aquest dissabte un abocament de residus voluminosos a la via pública en un dia no autoritzat. La policia local ha enxampat in fraganti els autors dels fets gràcies a la col•laboració ciutadana La Diputació de Lleida preveu que la fibra òptica pública arribi a tots els municipis de la demarcació l’any 2028. L’ens supramunicipal i el Govern ja han desplegat mil quilòmetres de cablejat que abasten un 80% del territori Alcaldes i càrrecs electes d’ERC es planten contra els macroprojectes de renovables, residus i biogàs a Ponent. Esquerra presenta un manifest on reclama un model sostenible i participatiu davant la proliferació de macorplantes El subdelegat del Govern visita Penelles per conèixer el projecte de promoció turística de 7 petits municipis a l’entorn del Castell del Remei amb un ajut de Repte Demogràfic Aquest dissabte, la ciutat de Balaguer ha acollit un acte organitzat pel col•lectiu Balaguer amb Palestina, i amb la col•laboració de l’Associació Dona Pas, amb l’objectiu de mostrar la seva solidaritat amb el poble palestí i sensibilitzar la comunitat sobre la situació a Palestina El Teatre Municipal de Balaguer s’ha omplert aquest dissabte de màgia i solidaritat amb la gala benèfica “Per art de màgia” Ahir diumenge s’ha celebrat al Monestir de Santa Maria de Bellpuig de les Avellanes la 10a Festa dels Infants amb activitats lúdiques per a tota la família. La jornada estava organitzada pels Serveis Socials del Consell Comarcal de la Noguera Aquest dilluns tindrà lloc a les 19:30h a la Biblioteca Municipal la presentació del llibre ‘Etern, com el laberint’ d’Edgar Cotes Esports El Club Futbol Balaguer deixa escapar els dos primers punts de la temporada, amb l’empat a un contra el Llefià, en un partit on els balaguerins es van arribar a posar pel davant del marcador i encara mantenen la imbatibilitat El primer equip de l’Escola Futbol Sala Balaguer Comtat d’Urgell cau per 5-2 contra el Frederic Mistral Descarregar àudio (40:25 min / 19 MB)

Urbana Radio Show By David Penn Chapter #705 1. Ethan Gray ft. Mandel Turner - Elevate Your Mind - Soulfuric Deep 2. Offaiah, David Penn, Thando - Always 3. David Penn & Jewel Kid - You Can Do It - Nervous Records 4. Flight Facilities & Drama x The Brothers Macklovitch x A-Trak - Dancing On My Own (The Brothers Macklovitch Remix) - Glitterbox Recordings 5. Sparque - Let's Go Dancing (Michael Gray & Dr Packer) - Fool's Paradise 6. Roc Dubloc - Me And The Boys - Perfect Havoc 7. Mirko Donnini - Sly & Do It - Cruise Music 8. David Novacek & Andrea Gulisano - Deliver - House Heads 9. Roog, Earth n Days - Nobody - HouseU Records 10. Cristian Volpe - Never Gonna Stop - Adesso Music 11. KPD - No Face - Totalfreedom 12. Dario Núñez, Alex Now (ES), Oba Frank Lords - Dark Beat - Golden Recordings 13. J Paul Getto - No Regrets - Fogbank Thanks to all the labels and artist for their music. All tracks selected and mixed by David Penn DJDAVIDPENN.COM FACEBOOK DJDAVIDPENN INSTAGRAM @DJDAVIDPENN INGENIUM BOKINGS EUROPA MUSIC MANAGEMENT Encoded by MUSICZONE PODCAST SERVICES.

El presidente de la Sociedad Rural, Nicolás Pino, afirmó que les llamó la atención que en 48 o 72 horas finalizara la retención cero para la exportación de granos: “Si nos llamó la atención que en 48, 72 horas se cubra todo y que volvemos de vuelta como antes. A partir de eso Eduardo, lo que estamos viendo desde ayer ya en la noche en la rural, estamos evaluando a ver cómo se generó esto, porque ¿llegó ese beneficio el productor genuino, al productor directamente? ¿lo pudo aprovechar? ¿no lo pudo aprovechar? ¿Cómo puede ser que la exportación haya en 48, 72 horas emitido tantas declaraciones juzgadas para cubrir semejante cantidad de dinero?".Benjamin Netanyahu, primer ministro de Israel,  le dijo a Javier Milei que es un gran amigo.Scott Bessent, secretario del Tesoro de Estados Unidos, dijo en una entrevista que "el mercado no perdió la confianza en Milei" y aclaró que "está mirando los siglos de mala gestión": “Mientras que el presidente Milei continúe con sus fuertes políticas económicas, podemos ayudarlo a llegar a las elecciones. Llamo a esto las redes moviéndose en las calles. No vamos a dejar que un desequilibrio en el mercado cause un problema en sus reformas económicas. No creo que el mercado haya perdido la confianza en él, creo que el mercado está mirando por el retrovisor y está mirando las décadas, los siglos de una terrible mala gestión argentina. Y la gente está preocupada, la gente está asustadiza. Es muy difícil creer que sea diferente esta vez, pero creo que con el presidente Milei lo es”.El director del BCRA, Federico Furiase, aseguró que el apoyo incondicional de Estados Unidos vino a romper con el circulo vicioso que tenía la economía: “Empezaba a haber como una tensión entre el pago de los vencimientos, a medida que subía el riesgo país, porque te iba dejando fuera del mercado, y la disponibilidad de dólares para defender el techo de la banda. Y eso estaba generando un círculo vicioso generado en este contexto político. Entre paréntesis, hay que decir que este gobierno compró dólares, el Banco Central hizo compra de dólares récord, 26 mil millones de dólares. y buena parte de esos dólares usó para pagar cash todos los vencimientos de deuda en dólares por eso no solamente saneamos la hoja de balance central, sino que todos los ratios de deuda bajaron estrepitosamente. El apoyo incondicional de Estados Unidos que tiene varios instrumentos en lo que nombra Bessent potencial línea de swap al banco central potencial recompra de deuda del tesoro en dólares tanto en el mercado primario como en el secundario de alguna manera viene a romper ese círculo vicioso”.El titular del ARCA, Juan Pazo, sostuvo: “Esta baja transitoria fue para proteger todos los logros que mostramos antes. Ahora bien, los productores están teniendo un beneficio de esta medida. Se ve en el precio. Y si no están contentos con el precio, somos un gobierno liberal. No vendan, defiendan el producto, porque las exportadoras van a tener que cumplir con sus compromisos de venta. Así que tienen una oportunidad enorme de hacer valor, hacer valer más lo que tienen, porque de nuevo tienen el mejor precio en los últimos 25 años. No nos olvidemos de eso”.Noticias del viernes 26 de septiembre por María O'Donnell y equipo de De Acá en Más por Urbana Play 104.3 FMSeguí a De Acá en Más en Instagram y XUrbana Play 104.3 FM. Somos la radio que ves.Suscribite a #Youtube. Seguí a la radio en Instagram y en XMandanos un whatsapp ➯ Acá¡Descargá nuestra #APP oficial! ➯  https://scnv.io/m8Gr 

David Penn es uno de los artistas de música house más importantes del mundo y todos los martes de 22:00 a 23 horas presenta en LOS40 Dance, su radio show LOS40 Dance Urbana. El programa para los amantes de la música

Scott Bessent, secretario del Tesoro de Estados Unidos, afirmó que Milei no solo es “el líder de una gran nación, pero también de un continente” en la entrega del Citizen Award: “El presidente Milei no solo es el líder de una gran nación, sino también de un continente. Ha inspirado a la juventud argentina a cuestionar la vieja propuesta de que la mano pesada del Gobierno es el camino hacia la prosperidad. Al hacerlo, ha encendido la fe en los mercados libres y ha sentado las bases para una nueva edad dorada en Argentina”.Bessent sostuvo que Milei tuvo el valor de defender a Argentina enfrentándose al establishment: “Cuando el pueblo presionaba, la solución del Gobierno a cada uno de esos problemas siempre era: ‘Más, más'. Más gasto, más planes sociales, más burocracia. Pero a medida que el Gobierno hacía más, el pueblo tenía menos. Un hombre reconoció que el Estado no era la solución, sino el problema. Un hombre tuvo el valor de defender a Argentina enfrentándose al establishment, y ese hombre está con nosotros esta noche. Esta noche conmemoramos al presidente Javier Milei por su esfuerzo incansable de hacer que Argentina sea grande otra vez”.El secretario del Tesoro de EE.UU., Bessent, señaló que Milei ha construido un Gobierno austero y eficiente que busca salvaguardar la propiedad, la libertad y la libre empresa: “El presidente Milei ha transformado Argentina para mejor. En lugar de una burocracia corrupta y derrochadora, la administración de Milei ha construido un Gobierno austero y eficiente que busca salvaguardar la propiedad, la libertad y la libre empresa de su pueblo. Como dijo el presidente Milei la semana pasada, el equilibrio financiero es una piedra angular del crecimiento. Con ese fin, ha presentado un plan para lograr un superávit fiscal por tercer año consecutivo”.Ante la asamblea general de la ONU, Milei comparó la inmigración “con una invasión” y se refirió a que Estados Unidos entiende que es el momento de revertir una dinámica que estaba llevando al país a una catástrofe: “Pero el problema no es sólo de política económica. Lo vemos también cuando se viola la igualdad ante la ley o se abren las puertas de forma indiscriminada a la inmigración por razones políticas. Contrariamente a lo que es la inmigración, en este caso se trataría de invasión. El presidente Trump en Estados Unidos también entiende que es el momento de revertir una dinámica que estaba llevando a Estados Unidos a una catástrofe. Y sabemos que una catástrofe en Estados Unidos es una catástrofe global”.Javier Milei le agradeció a Trump y a Scott Bessent en la entrega del Citizen Award por el "espaldarazo de apoyo" que le dieron a la Argentina en "un momento de incertidumbre": “Y quiero agradecer especialmente tanto al presidente Donald Trump y al secretario Scott Bessent por el espaldarazo de apoyo a Argentina en tiempos de incertidumbre. Se trata de un hito histórico en la relación de amistad estratégica entre las 2 naciones. Seguramente traerá beneficios para ambas partes, así como para todo el continente americano”Noticias del jueves 25 de septiembre por María O'Donnell y equipo de De Acá en Más por Urbana Play 104.3 FMSeguí a De Acá en Más en Instagram y XUrbana Play 104.3 FM. Somos la radio que ves.Suscribite a #Youtube. Seguí a la radio en Instagram y en XMandanos un whatsapp ➯ Acá¡Descargá nuestra #APP oficial! ➯  https://scnv.io/m8Gr 

Donald Trump calificó en una reunión bilateral con Javier Milei su trabajo como "fantástico" y pidió por su segundo mandato: “El está haciendo un trabajo fantástico. Y voy a hacer algo que no suelo hacer, le voy a dar un respaldo completo. Acabamos de darle un respaldo. Como saben, tienen una elección por delante y estoy seguro de que le irá bien, pero espero que esto lo asegure. Y al pueblo de Argentina, lo respaldamos al 100%. Creemos que ha hecho un trabajo fantástico. Como nosotros, heredó un desastre y lo que ha hecho para arreglarlo es bueno y Scott esta trabajando con su país para que puedan tener un buen trato de deuda y hacer todas las cosas que necesitan para hacer a Argentina grande de nuevo. Es un honor para mí apoyar al presidente y al futuro presidente de Argentina”.Luis Caputo afirmó que el encuentro entre Milei y Trump fue "emotivo" y reveló que el presidente de los Estados Unidos no pidió "nada" para cerrar el préstamo del Tesoro a la Argentina: "Fue realmente emocionante porque el endorsement del presidente a nuestro presidente y a lo que estamos haciendo fue emotivo". El ministro Caputo aseguró que en la reunión con Trump y bessent se habló de una cifra específica pero que no puede decir de cuánto.Donald Trump aseguró en una reunión bilateral con Javier Milei que va a tener muchísimo éxito en las elecciones ya que hizo un gran trabajo en el país.El director del BCRA, Federico Furiase, afirmó que el respaldo de Trump y Bessent viene traer mucha más calma a los mercados: “Sobre un programa macroeconómico sólido, esto viene a traer mucha más calma todavía porque que el presidente de los estados unidos de este apoyo fuertísimo claramente… Fíjate cómo reaccionó el mercado. Hay una baja estrepitosa del riesgo país. Eso es menos tasas para la pyme que va a sacar un crédito la baja del riesgo país el dólar bajó más de 150 pesos eso trae obviamente estabilidad cambiaria en medio del ruido político que se había generado esa estabilidad cambiaria y la baja del riego país ayuda a la estabilidad macroeconómica a seguir bajando la inflación que es lo que en definitiva le importa a la gente que nos está mirando".Mauricio Macri sostuvo en la salida de la reunión del PRO que el apoyo de Scott Bessent al gobierno “ha sido muy impresionante”: "Yo creo que el apoyo que ha dado el gobierno americano ayer a través del tweet del secretario del tesoro ha sido muy impresionante así que es una tranquilidad para poder trabajar y empezar una nueva etapa a partir del 27 de octubre"Noticias del miércoles 24 de septiembre por María O'Donnell y equipo de De Acá en Más por Urbana Play 104.3 FMSeguí a De Acá en Más en Instagram y XUrbana Play 104.3 FM. Somos la radio que ves.Suscribite a #Youtube. Seguí a la radio en Instagram y en XMandanos un whatsapp ➯ Acá¡Descargá nuestra #APP oficial! ➯  https://scnv.io/m8Gr 

In today’s deep dive, a ​first for the University of Illinois Urbana-Champaign today! Learn about the space mission launch that could help make our electronics and air travel safer, coming up.

Se sabe que los exorcismos son una de las situaciones paranormales mas delicadas, que requieren incluso una serie de pasos y procesos para descartar que se trate de alguna enfermedad u otra situación.Sin embargo hay muchos testimonios tanto de personas pertenecientes a la iglesia, creyentes y no creyentes sobre este tipo de sucesos.Esta noche abordaremos 3 supuestos casos de exorcismos realizados en la Ciudad de México, incluyendo la leyenda urbana en la que supuestamente, una alumna de la Facultad de Psicología fue poseida en plena clasey que posteriormente fue exorcisada en el mismo salón de clases.¿Se trata de un hecho real y comprobado? ¿O estamos ante una de las tantas leyendas urbanas de internet?¡No te lo pierdas y no olvides regalarnos tu like, suscribirte y comentar, eso ayuda muchísimo!YA DISPONIBLE EL CONTENIDO EXCLUSIVO EN PATREON:http://patreon.com/nochesdeterror* Suscripción desde 6 USD para acceder a todo el contenido exclusivo *
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El Cul de sac! és un acollonant PUgrama de ràdio, que està amb vosaltres tots els dimarts de 20:00 a 21:00 hr al 107.7 FM( Ràdio Celrà) podcast recorded with enacast.com

Federico Furiase, director del BCRA, afirmó que la baja de retenciones es un incentivo muy fuerte para un sector muy importante de la economía y que el precio de la soja es el mejor en casi 25 años: "Totalmente convencidos de que hay un incentivo muy fuerte para un sector muy importante de la economía tanto a nivel de aporte de dólares. Esos dólares que necesita la industria para generar empleo como para la economía real para los productores y las cerealeras que también mueven la economía real. Fíjate que con esta baja de retenciones hoy los productores tienen un precio de la soja que es el mejor en casi 25 años".El presidente de la Sociedad Rural, Nicolás Pino, aseguró que es “la primera vez en la historia que ante una situación de crisis se está bajando impuestos”: "Es la primera vez que yo veo… Puedo estar equivocado, pero calculo que no, que ante una situación crítica o de crisis x generada por vaya saber por qué, los gobiernos habitualmente actuaban como una situación de emergencia ‘vamos a subir el impuesto vamos a hacer…'. Acordémonos del impuesto al cheque que venía por un ratito y llevamos más de 20 años. (...) La primera vez que yo veo que ante una situación de necesidad el gobierno baja impuestos en vez de subirlos".Juan Schiaretti, ex gobernador de Córdoba, señaló en una entrevista que la baja de retenciones al campo es una medida “oportunista” y “electoralista” del gobierno y sostuvo que la baja debe ser permanente: "Ni Uruguay, ni Paraguay, ni Brasil, ni Chile tienen retenciones a las exportaciones. Es un impuesto que es un robo al interior productivo. Y lo dije y lo que me llama la atención que hace tres días viene el presidente y me critica a mí por haber dicho eso, que una de las cosas que había que hacer era bajar, eliminar la retención y ahora veo que de manera oportunista porque hay elección y también porque le faltan dólares, está con dificultades, dice que va a eliminarlas pero solo hasta el 31 de octubre. Terminan las elecciones y vuelven las retenciones. Lo que yo sostengo es que hay que eliminarlas definitivamente por eso voy a ir al congreso de la nación a plantearle un proyecto de ley para la eliminación definitiva ¿Cómo es que no era plata, que todos lo que planteamos que había que eliminar las retenciones éramos degenerado fiscales y ahora porque hay elecciones y porque le faltan dólares lo hace por 30 días? estas son las cosas incoherentes que hace el gobierno nacional".El jefe de Gabinete, Guillermo Francos, sostuvo que el Gobierno no estuvo "en condiciones" de "poder generar" una "mejor relación" con el Congreso para "aprobar algunas leyes": "En todo este proceso de la relación que vos señalás con el congreso, tenemos que admitir culpa propia esto que en algún momento el presidente hablaba de la autocrítica. Yo creo que claramente nosotros no hemos estado en condiciones de poder generar una mejor relación con el congreso de la nación para poder aprobar algunas leyes. Entonces yo creo que se confluyeron el peor de los mundos".Axel Kicillof acusó en conferencia de prensa al creador de Mercado Libre, Marcos Galperín, de “mentiroso” y de “trabajar para Milei”.Noticias del martes 23 de septiembre por María O'Donnell y equipo de De Acá en Más por Urbana Play 104.3 FMSeguí a De Acá en Más en Instagram y XUrbana Play 104.3 FM. Somos la radio que ves.Suscribite a #Youtube. Seguí a la radio en Instagram y en XMandanos un whatsapp ➯ Acá¡Descargá nuestra #APP oficial! ➯  https://scnv.io/m8Gr 

David Penn es uno de los artistas de música house más importantes del mundo y todos los martes de 22:00 a 23 horas presenta en LOS40 Dance, su radio show LOS40 Dance Urbana. El programa para los amantes de la música

Today marks 40 years since the first Farm Aid concert took place in Champaign in 1985. The Spurlock Musuem of World Cultures in Urbana is presenting an exhibit on both the event and the ongoing Farm Aid organization.   The 21st Show is Illinois' statewide weekday public radio talk show, connecting Illinois and bringing you the news, culture, and stories that matter to the 21st state. Have thoughts on the show or one of our episodes, or want to share an idea for something we should talk about? Send us an email: talk@21stshow.org. If you'd like to have your say as we're planning conversations, join our texting group! Just send the word "TALK" to (217) 803-0730. Subscribe to our podcast and hear our latest conversations. Apple Podcasts: https://podcasts.apple.com/us/podcast Spotify: https://open.spotify.com/show/6PT6pb0 Find past segments, links to our social media and more at our website: 21stshow.org. 

Amb la Mayka Navarro descobrim la hist

Urbana Radio Show By David Penn Chapter #704 1. Dames Brown - You're The One For Me (Alan Dixon) - Defected Records 2. Girls Of The Internet - Affirmations (Dennis Ferrer Remix) - Classic Music Company 3. Ferreck Dawn, Nu-La - Y.O.U - Altra Moda 4. Edwin Starr - Contact (Super Disco Club Crowded Disco Rework) 5. Saint Etienne, David Penn - 7 Ways To Love 6. OFFAIAH, David Penn, Thando - Always ft. Eric B Turner - Fool's Paradise 7. Ed Hoffman, Jay Bird - Rejoice - Chained To The Rhythm 8. Angelo Ferreri - Asking For The Money - There Was Jack 9. Disclosure, Chris Lake - One2three - Disorder 10. Piem - Rumore Quimico - Jackies Music Records 11. Wh0, Sam Frandisco, Marco Melissen - Let It In - Toolroom 12. Dario Nunez, Eli Rojas ft. Toni Valentino - Boom Boom - Toolroom Trax 13. Kpd - Devils Everywhere - Klaphouse Records Thanks to all the labels and artist for their music. All tracks selected and mixed by David Penn DJDAVIDPENN.COM FACEBOOK DJDAVIDPENN INSTAGRAM @DJDAVIDPENN INGENIUM BOKINGS EUROPA MUSIC MANAGEMENT Encoded by MUSICZONE PODCAST SERVICES.

In today’s deep dive, “Predictor” is a play based on the real life story of Margaret Crane, who hasn’t always received credit for inventing the home pregnancy test.

Speaker: Jon WeatherlySeries: The TrinityScripture: John 3:16-21Reflection Question: How can knowing that Christ endows believers with the Spirit deepen your sense of relationship with God?To see more about this sermon, go to tcbc.cc/sermonsTCBC is a non-denominational church in Urbana, IL. Visit us at tcbc.cc, follow us on Facebook and Instagram @mytcbc. Contact us at office@tcbc.cc or call (217) 344-0641

The Pygmalion Festival is back in Urbana. We spoke with artist Ryan Brewer, AKA Tuskola, about his origins in Tuscola, Illinois. The 21st Show is Illinois' statewide weekday public radio talk show, connecting Illinois and bringing you the news, culture, and stories that matter to the 21st state. Have thoughts on the show or one of our episodes, or want to share an idea for something we should talk about? Send us an email: talk@21stshow.org. If you'd like to have your say as we're planning conversations, join our texting group! Just send the word "TALK" to (217) 803-0730. Subscribe to our podcast and hear our latest conversations. Apple Podcasts: https://podcasts.apple.com/us/podcast Spotify: https://open.spotify.com/show/6PT6pb0 Find past segments, links to our social media and more at our website: 21stshow.org.

In this episode of the ⁠⁠⁠⁠⁠⁠⁠⁠Innovative Church Leaders podcast⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠Dr. Eric Bryant⁠⁠⁠⁠⁠⁠⁠⁠ interviews Mark Matlock, the Executive Director of the Urbana Student Missions Conference, the founder of WisdomWorks Ministries, Senior Fellow at Barna, and author of over 20 books.Mark shares about the significance of the Urbana conference, insights on church trends, and the need for spiritual formation and resilience in discipleship.

With his team off to a good start following a blowout road win last week, Urbana High football coach Zach Shoemaker is this week's guest on The Final Score podcast. Shoemaker chats with host Greg Swatek about being a head coach for the first time and what that means to him. His father, Roy, was a high school football coach, and Zach has been dreaming about the job and preparing for it for a long time. With 19 returning starters, Shoemaker also talks about why the Hawks are further along than some people might think. They opened the season with a blowout road win (42-6) at Owings Mills last week. What does Shoemaker really like about the team? How has he adjusted to the job? And what will constitute a successful season for the Hawks? Prior to that conversation, FNP sports writer Alexander Dacy joins Greg for a complete review of Week 1 of the high school football season in Frederick County.

Urbana Radio Show By David Penn Chapter #703 1. Mr. Belt & Wezol, Ruze - Ain't Nobody - The Cuckoo's Nest 2. Offaiah, David Penn & Thando - Always ft. Eric B Turner - Fool's Paradise 3. David Penn & Jewel Kid - You Can Do It - Nervous 4. Kiddy Smile - Spank - Glitterbox Recordings 5. Tom Novy - I Don't Want Nobody (Stuart Ojelay Bootleg) 6. Duke & Jones - Sugar Honey ft. Bee-B 7. Ridney, Capri, Roland Clark - Take You There - Dvine Sounds 8. Jewel Kid - Free - Toolroom 9. Thomas Newson, Marco Lys - Body On Me - Toolroom Trax 10. Qubiko - Moving On - HouseU Records 11. Chris Maze - Snap Crackle Pop - Club Maze 12. KPD - Rock - Brook Gee Records 13. Hatiras - Hypnotized - Toolroom 14. Paul Harris - Words - Toolroom Thanks to all the labels and artist for their music. All tracks selected and mixed by David Penn DJDAVIDPENN.COM FACEBOOK DJDAVIDPENN INSTAGRAM @DJDAVIDPENN INGENIUM BOKINGS EUROPA MUSIC MANAGEMENT Encoded by MUSICZONE PODCAST SERVICES.

Pianist and composer Conrad Tao is based in New York City, but was born in Urbana and spent a portion of his childhood in Chicago. He returns to the Windy City this week to perform at the Nova Linea Musica series. Tao discusses how he got into piano playinh in his childhood, creating his own compositions, and the Chicago music scene.      The 21st Show is Illinois' statewide weekday public radio talk show, connecting Illinois and bringing you the news, culture, and stories that matter to the 21st state. Have thoughts on the show or one of our episodes, or want to share an idea for something we should talk about? Send us an email: talk@21stshow.org. If you'd like to have your say as we're planning conversations, join our texting group! Just send the word "TALK" to (217) 803-0730. Subscribe to our podcast and hear our latest conversations. Apple Podcasts: https://podcasts.apple.com/us/podcast Spotify: https://open.spotify.com/show/6PT6pb0 Find past segments, links to our social media and more at our website: 21stshow.org.

Escuche esta y más noticias de LA PATRIA Radio de lunes a viernes por los 1540 AM de Radio Cóndor en Manizales y en www.lapatria.com, encuentre videos de las transmisiones en nuestro Facebook Live: www.facebook.com/lapatria.manizales/videos

Ana Mendes Godinho (PS), Marco Almeida (PSD), Rita Matias (CH) e Pedro Ventura (CDU) debatem a estratégia para a habitação, os problemas com a higiene do concelho e o trânsito entre Sintra e Lisboa. See omnystudio.com/listener for privacy information.

Series: Signs & GloryTitle: How Do We Become People of the Towel?Subtitle: Scripture: John 13:1-17Philippians 2:6-8Mark 10:45Bottom line: We become people of the towel when we believe Jesus' love, receive his cleansing, and follow his example.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDOpening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him and leading others to do the same. INTRODUCTION“In 2003, when the United States invaded Iraq, I sat glued to my television set for days and watched the amazing footage that was broadcast. One scene that stands out in my mind from those days was the jubilant celebration of the Iraqi people as U.S. Marines pulled down a forty-foot statue of Saddam Hussein in Baghdad. The statue was torn from its pedestal and dragged through the streets, and children were shown riding on the head of the statue as if it were a sled. But I also remember the way in which the people of Iraq used their shoes or their sandals to pound against the statue and the posters of Saddam that were still being displayed in Baghdad. The commentators explained that among the Iraqi people, to beat a person or even a person's image with one's shoe is to show the deepest possible form of contempt for that person...The Iraqi people's actions helped me understand the depth of lowliness to which Jesus stooped when He handled His disciples' filthy feet in this ritual of cleansing. We have already discussed the fact that in antiquity, when a rabbi had disciples, they typically acted as his servants. However, they were never required to wash the rabbi's feet; that task was reserved for slaves. But even some slaves were spared this task. Within Israel, if a Jewish person had a Jewish slave, the slave owner was not permitted to require that slave to wash his feet. Only a Gentile slave could be required to perform such a menial task. So the fact that Jesus Himself undertook this task, and that He did it during Holy Week, fills this narrative with theological and ethical significance for us.”John - An Expositional Commentary, R.C. SproulBottom line: We become people of the towel when we believe Jesus' love, receive his cleansing, and follow his example.CONTEXT"Jesus had entered Jerusalem on Sunday, and on Monday had cleansed the temple. Tuesday was a day of conflict as the religious leaders sought to trip Him up and get evidence to arrest Him. These events are recorded in Matthew 21–25. Wednesday was probably a day of rest, but on Thursday He met in the Upper Room with His disciples in order to observe Passover...What was this divinely appointed “hour”? It was the time when He would be glorified through His death, resurrection, and ascension. From the human point of view, it meant suffering; but from the divine point of view, it meant glory."Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 344). Victor Books.OUTLINE (w/ help from Kent Hughes and ChatGPT)I. Believe the Heart of His Love (John 13:1–3)• Jesus loved His own “to the end” — pointing to the cross (Romans 5:8).• His mission has always been loving service: "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." Mark 10:45• Application: You cannot serve others well until you rest secure in Jesus' agape love for you.II. Be Washed by His Cleansing (John 13:4–11)• Jesus lays aside His garment and stoops to wash dirty feet — a preview of the cross.• Peter resists, but Jesus insists: “Unless I wash you, you have no share with me.”• Only the Servant who came to save (Luke 19:10) can cleanse us fully.• Application: Humble service flows only from hearts first cleansed by Jesus' sacrifice.III. Follow His Example in Humble Service (John 13:12–17)• After washing, He asks: “Do you understand what I have done to you?”• If the Lord and Teacher has washed feet, we must do likewise.• Paul echoes this: “Have this mind among yourselves, which is yours in Christ Jesus… He humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:5–8).• Application: Knowing His love and cleansing, we pick up the towel and bless others through ordinary, humble acts of service.⸻"The Upper Room Discourse begins with a dramatic call to follow Christ's example as a servant--to be people of the towel." -Hughes"How do we become people of the towel?We must observe the marvelous example of our foot-washing Lord and Savior and then listen to Jesus' challenge: 'If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.'Perhaps most important, we must have the quality of Jesus' heart. 'Having loved his own who were in the world, he loved them to the end.'Finally, we become people of the towel by realizing who we are. The power, the impetus, and the grace to wash one another's feet is proportionate not only to how we see Jesus but how we see ourselves. Our Lord saw himself as King of kings, and he washed the disciples' feet. Recovery of a kingly consciousness will hallow and refine our entire lives. We are 'a royal priesthood.' (1 Peter 2:9)" -Hughes"If you know these things, blessed areyou if you do them." John 13:17The Heart of the Servant (13:1-3)"The final sentence gives us his heart: "Having loved his own who were in the world, he loved them to the end." The servant's heart is a heart of love. A story about Czar Nicholas I of Russia tells us something of that love. The czar was greatly interested in a young man because he had been friends with the young man's father. When that young man came of age, Czar Nicholas gave him a fine position in the army. He also stationed him in a place of responsibility at one of the great fortresses of Russia. The young man was responsible for the monies and finances of a particular division of the army.The young man did quite well at first, but as time went along, he became quite a gambler. Before long he had gambled his entire fortune away. He borrowed from the treasury and also gambled that away, a few rubles at a time.One day he heard there was going to be an audit of the books the next day. He went to the safe, took out his ledger, and figured out how much money he had, then subtracted the amount he had taken. As he sat at the table, overwhelmed at the astronomical debt, he took out his pen and wrote, "A great debt, who can pay?" Not willing to go through the shame of what would happen the next day, he took out his revolver and covenanted with himself that at the stroke of midnight he would take his life.It was a warm and drowsy night, and as the young man sat at the table, he dozed off. Now, Czar Nicholas had a habit of putting on a common soldier's uniform and visiting some of his outposts. On that very night he came to that particular great fortress, and as he inspected it, he saw a light on in one of the rooms. He knocked on the door, but no one answered. He tried the latch, opened the door, and went in. There was the young man. The czar recognized him immediately. When he saw the note on the table and the ledgers laid out, his first impulse was to wake the young man and arrest him. But, overtaken with a wave of generosity, he instead took the pen that had fallen out of the soldier's hand and wrote one word on the paper, then tiptoed out of the room.About an hour later the young man woke up and reached for his revolver, realizing that it was much after twelve. Then his eyes fell upon his note: "A great debt, who can pay?" He saw immediately that one word had been added -"Nicholas." The young man dropped the gun, ran to the files, thumbed through some correspondence, and found the czar's signature. The note was authentic! The realization struck him —"The czar has been here and knows all my guilt. But he has undertaken my debt, and I will not have to die." The young man trusted in the czar's word, and sure enough, the needed monies came?The czar's love, paying the price for his guilty young friend, was only a faint shadow of the atoning love of Christ. Nicholas's deed was an easy matter for him —as easy as signing his name. But the atoning love of Jesus cost him everything!The tenses at the end of verse 1, "having loved his own who were in the world, he loved them to the end," means that in the whole range of Christ's contact with his disciples he loved them!" -HughesThe Example of the Servant (13:4-11)The Challenge of the Servant (13:12-17)"According to John, the Lord gave the disciples two explanations of his washing of their feet - one while he was engaged in washing them, and the other after he had taken his place with them at the supper table again. The former, as we have seen, is theological in character: the foot-washing symbolizes Jesus' humbling himself to endure the death of the cross and the cleansing efficacy of his death for the believer. The latter, unfolded in verses 12-17, is practical in character: Jesus has washed their feet in order that from his example they may learn to perform similar service one for another.There is no incongruity between the two explanations; it is quite unnecessary to suppose that they must be due to two different authors. The second explanation is very much in line with Luke's account of the conversation which took place between the Lord and the disciples at the Last Supper (Luke 22:24-27), in which he drew their attention to his own example; but in Mark's counterpart to that conversation, which appears in an earlier context (Mark 10:35-45), Jesus' example of lowly service is brought into the closest association with the sacrifice of the cross: if any one of their number wants to be first, he 'must be slave of all' - because 'the Son of man also came not to be served but to serve, and to give his life as a ransom for many'. The close association of the two themes in this Johannine context, accordingly, is perfectly natural`..." -FF BruceJudas was an unbeliever (John 6:64–71), so he did not have a “shield of faith” to use to ward off Satan's attacks...Even in His humiliation, our Lord had all things through His Father. He was poor and yet He was rich. Because Jesus knew who He was, where He came from, what He had, and where He was going, He was complete master of the situation. You and I as believers know that we have been born of God, that we are one day going to God, and that in Christ we have all things; therefore, we ought to be able to follow our Lord's example and serve others...What Jesus knew helped determine what Jesus did (John 13:4–5)...The Father had put all things into the Son's hands, yet Jesus picked up a towel and a basin! His humility was not born of poverty, but of riches. He was rich, yet He became poor (2 Cor. 8:9). A Malay proverb says, “The fuller the ear is of rice-grain, the lower it bends.”...Jesus was the Sovereign, yet He took the place of a servant. He had all things in His hands, yet He picked up a towel...It has well been said that humility is not thinking meanly of yourself; it is simply not thinking of yourself at all. True humility grows out of our relationship with the Father.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 345). Victor Books.Rick Warren used to say, "Humility isn't thinking less of yourself. It's thinking of yourself less."We today, just like the disciples that night, desperately need this lesson on humility. The church is filled with a worldly spirit of competition and criticism as believers vie with one another to see who is the greatest. We are growing in knowledge, but not in grace (see 2 Peter 3:18). “Humility is the only soil in which the graces root,” wrote Andrew Murray. “The lack of humility is the sufficient explanation of every defect and failure.”The word translated “wash” in John 13:5–6, 8, 12, and 14 is nipto and means “to wash a part of the body.” But the word translated “washed” in John 13:10 is louo and means “to bathe all over.” The distinction is important, for Jesus was trying to teach His disciples the importance of a holy walk.When the sinner trusts the Saviour, he is “bathed all over” and his sins are washed away and forgiven (see 1 Cor. 6:9–11; Titus 3:3–7; and Rev. 1:5). “And their sins and iniquities will I remember no more” (Heb. 10:17). However, as the believer walks in this world, it is easy to become defiled. He does not need to be bathed all over again; he simply needs to have that defilement cleansed away. God promises to cleanse us when we confess our sins to Him (1 John 1:9).But why is it so important that we “keep our feet clean”? Because if we are defiled, we cannot have communion with our Lord. “If I wash thee not, thou hast no part with Me” (John 13:8). The word translated “part” is meros, and it carries the meaning here of “participation, having a share in someone or something.” When God “bathes us all over” in salvation, He brings about our union with Christ; and that is a settled relationship that cannot change. (The verb wash in John 13:10 is in the perfect tense. It is settled once and for all.) However, our communion with Christ depends on our keeping ourselves “unspotted from the world” (James 1:27). If we permit unconfessed sin in our lives, we hinder our walk with the Lord; and that is when we need to have our feet washed.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 346). Victor Books.Referring to Jesus humbling himself and cf. to Philippians 2:5-9, RC Sproul writes, “It was not His deity but His dignity that Jesus laid aside. He emptied Himself of the glory that He enjoyed with His Father from all eternity. He laid aside His prerogatives as the second person of the Trinity. For the sake of His people, He descended from glory to lay down His life.”“That is proper, for Jesus was not instituting a sacrament that was to be repeated on a regular basis among the people of God, and we know that for this reason: the central significance of Jesus' washing of His disciples' feet has to do with baptism, which is the sacrament of the entrance into the new covenant. Baptism signifies many things, but at the very heart of the symbolism of baptism is the idea of cleansing” -R.C. Sproul“He knew who would betray him, but He washed all their feet, even the feet of Judas, but not without the warning that the cleansing He spoke of would not apply to every one of them.”“Those who give themselves in service to others find deep joy in it.”Excerpt FromJohn - An Expositional CommentaryR.C. SproulCONCLUSION"The Upper Room Discourse begins with a dramatic call to follow Christ's example as a servant--to be people of the towel." -HughesHow do we become people of the towel?We must observe the marvelous example of our foot-washing Lord and Savior and then listen to Jesus' challenge: 'If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.'Perhaps most important, we must have gthe quality of Jesus' heart. 'Having loved his own who were in the world, he loved them to the end.'Finally, we become people of the towel by realizing who we are. The power, the impetus, and the grace to wash one another's feet is proportionate not only to how we see Jesus but how we see ourselves. Our Lord saw himself as King of kings, and he washed the disciples' feet. Recovery of a kingly consciousness will hallow and refine our entire lives. We are 'a royal priesthood.' (1 Peter 2:9)"If you know these things, blessed areyou if you do them." John 13:17This basic truth of Christian living is beautifully illustrated in the Old Testament priesthood. When the priest was consecrated, he was bathed all over (Ex. 29:4), and that experience was never repeated. However, during his daily ministry, he became defiled; so it was necessary that he wash his hands and feet at the brass laver in the courtyard (Ex. 30:18–21). Only then could he enter the holy place and trim the lamps, eat the holy bread, or burn the incense...We can learn an important lesson from Peter: don't question the Lord's will or work, and don't try to change it. He knows what He is doing...John was careful to point out that Peter and Judas were in a different relationship with Jesus. Yes, Jesus washed Judas' feet! But it did Judas no good because he had not been bathed all over. Some people teach that Judas was a saved man who sinned away his salvation, but that is not what Jesus said. Our Lord made it very clear that Judas had never been cleansed from his sins and was an unbeliever (John 6:64–71)...John 13:17 is the key—“If ye know these things, happy are ye if ye do them.” The sequence is important: humbleness, holiness, then happiness. Aristotle defined happiness as “good fortune joined to virtue … a life that is both agreeable and secure.” That might do for a philosopher, but it will never do for a Christian believer! Happiness is the by-product of a life that is lived in the will of God. When we humbly serve others, walk in God's paths of holiness, and do what He tells us, then we will enjoy happiness...The servant (slave) is not greater than his master; so, if the master becomes a slave, where does that put the slave? On the same level as the master! By becoming a servant, our Lord did not push us down: He lifted us up! He dignified sacrifice and service. You must keep in mind that the Romans had no use for humility, and the Greeks despised manual labor. Jesus combined these two when He washed the disciples' feet. The world asks, “How many people work for you?” but the Lord asks, “For how many people do you work?" When I was ministering at a conference in Kenya, an African believer shared one of their proverbs with me: “The chief is servant of all.” How true it is that we need leaders who will serve and servants who will lead. G.K. Chesterton said that a really great man is one who makes others feel great, and Jesus did this with His disciples by teaching them to serve...Be sure to keep these lessons in their proper sequence: humbleness, holiness, happiness. Submit to the Father, keep your life clean, and serve others. This is God's formula for true spiritual joy.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 347). Victor Books.“We can transfer that warning to everyone reading this book. If you are reading this and have not been washed by Christ, you will have no part with Him in the Father's house. Jesus was preparing His disciples for that cleansing that would once and for all deliver them from their sin” -R.C. Sproul“We've already seen Jesus making the point in the final weeks of His life, “Unless you're willing to participate in My humiliation, you have no part in My exaltation.” Our very baptism is a sign not only of our being raised with Christ, but of our being buried with Christ. It is a sign that we join Him in His humiliation so that we may have a part in His glory.”“Jesus told Simon, “He who is bathed needs only to wash his feet, but is completely clean” (v. 10a). In the ancient world, when a person took a bath, he was clean until he walked outside in the dust in his bare feet or in open sandals. He could keep the rest of his body relatively clean, but his feet got dirty quickly. That's why there was the ritual of the cleansing of the feet without having to take a complete bath. Jesus told Peter, “When I wash your feet, I make you clean all over.” One touch of the cleansing power of Christ cleanses us from all sin.” -RC SproulIllustration:In 1912, when the Titanic struck the iceberg, there weren't enough lifeboats. Hundreds were left in the freezing Atlantic waters. One survivor later testified that while clinging to debris, she heard a man swimming from person to person, shouting, “Are you saved? Believe on the Lord Jesus Christ and you will be saved!” That man was John Harper, a Scottish pastor. He gave away his life jacket to another passenger, and with his last breaths he pleaded with people to turn to Christ before they slipped under the waves.Connection to Sermon:Like those passengers, every one of us is sinking without Christ. The signs have been given, the call is clear—Jesus is the light of the world, sent not to condemn but to save. His words are life, but they will also be our judge. Don't harden your heart. Step into His light today while there is still time.INVITATIONWhat about you? Peter puts it all in perspective in his first sermon:““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬How do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.Lord's Supper, 1 Cor 11:23-26 is good passage.Also, say something like, "Christ has died, Christ is risen, Christ will come again." (past, present, and future)PrayNOTES"In 1970 I was among 12,300 delegates to Inter-Varsity's Urbana conven-tion, where we heard John Stott give a masterful application of the truth of this passage. He told a story about Samuel Logan Brengle:In 1878 when William Booth's Salvation Army had just been so named, men from all over the world began to enlist. One man, who had once dreamed of himself as a bishop, crossed the Atlantic from America to England to enlist. He was a Methodist minister, Samuel Logan Brengle. And he now turned from a fine pastorate to join Booth's Salvation Army. Brengle later became the Army's first American-born commissioner. But at first Booth accepted his services reluctantly and grudgingly. Booth said to Brengle, "You've been your own boss too long." And in order to instill humility into Brengle, he set him to work cleaning the boots of the other trainees. And Brengle said to himself, "Have I followed my own fancy across the Atlantic in order to black boots?" And then as in a vision he saw Jesus bending over the feet of rough, unlettered fishermen. "Lord," he whispered, "You washed their feet: I will black their boots."If we are to count ourselves as followers of Christ, there must be humble service in our lives. We must be people of the towel." -Hughes"Perhaps as good a commentary as any on our passage is supplied by the following paragraph from the biography of Robert Cleaver Chapman:No task was too lowly for Chapman. Visitors were particularly impressed by his habit of cleaning the boots and shoes of his guests.Indeed, it was on this point he met with most resistance, for those who stayed with him were conscious that despite the simplicity of his house he was a man of good breeding, and when they had heard him minister the Word with gracious authority, they were extremely sensitive about allowing him to perform so menial a task for them. But he was not to be resisted. On one occasion a gentleman, having regard no doubt to his host's gentle birth and high spiritual standing, refused at first to let him take away his boots. 'T insist', was the firm reply. 'In former days it was the practice to wash the saints' feet. Now that this is no longer the custom, I do the nearest thing, and clean their shoes." -FF BruceOUTLINESee aboveQUESTIONS TO CONSIDERWhat do I want them to know? Why do I want them to know it?What do I want them to do?Why do I want them to do it?How do they do this?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“John,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in John, by Matt Carter & Josh WredbergThe Gospels & Epistles of John, FF BruceJohn, RC SproulJohn, KöstenbergerThe Gospel According to John, DA CarsonLet's Study John, Mark JohnstonThe Light Has Come, Leslie Newbigin (TLHC)The Visual Word, Patrick Schreiner (TVW)“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Thru The Bible with J. Vernon McGee (TTB)Outline Bible, D Willmington (OB)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.comNicky Gumbel bible reading plan app or via YouVersionClaude.aiChatGPT AIGrok AIPerplexity.aiGoogle Gemini AI

Urbana Radio Show By David Penn Chapter #702 1. Mr. Belt & Wezol, Ruze - Ain't Nobody - The Cuckoo's Nest 2. Offaiah, David Penn & Thando - Always ft. Eric B Turner - Fool's Paradise 3. David Penn & Jewel Kid - You Can Do It - Nervous 4. Kiddy Smile - Spank - Glitterbox Recordings 5. Tom Novy - I Don't Want Nobody (Stuart Ojelay Bootleg) 6. Duke & Jones - Sugar Honey ft. Bee-B 7. Ridney, Capri, Roland Clark - Take You There - Dvine Sounds 8. Jewel Kid - Free - Toolroom 9. Thomas Newson, Marco Lys - Body On Me - Toolroom Trax 10. Qubiko - Moving On - HouseU Records 11. Chris Maze - Snap Crackle Pop - Club Maze 12. KPD - Rock - Brook Gee Records 13. Hatiras - Hypnotized - Toolroom 14. Paul Harris - Words - Toolroom Thanks to all the labels and artist for their music. All tracks selected and mixed by David Penn DJDAVIDPENN.COM FACEBOOK DJDAVIDPENN INSTAGRAM @DJDAVIDPENN INGENIUM BOKINGS EUROPA MUSIC MANAGEMENT Encoded by MUSICZONE PODCAST SERVICES.

Send us a textIn this episode, I sit down with two longtime friends of the podcast: Osahon Obazuaye, pastor and activist, and Grant Young, who holds both undergraduate and graduate degrees from one of America's leading evangelical universities. Both of them bring firsthand experience as Black men navigating predominantly white evangelical spaces—churches, classrooms, and institutions that shaped their faith journeys in both inspiring and challenging ways.We discuss the powerful new documentary, “Black + Evangelical”—a film that shines a spotlight on the history, struggles, and contributions of African American evangelicals. The documentary amplifies voices that too often go unheard, voices like Dr. Vincent Bacote, theologian and ethicist at Wheaton College; the late Dr. William E. Pannell, co-founder of the National Black Evangelical Association; historian and author Jemar Tisby; and the unforgettable preacher Tom Skinner, whose Urbana '70 sermon still resonates today. We even revisit the legacy of Howard O. Jones, the first Black associate evangelist with Billy Graham.This conversation is eye-opening, personal, and at times raw—but it's also deeply hopeful. We unpack the film, share stories, and challenge assumptions about what it really means to be both Black and evangelical in America.So join us —you'll come away inspired, challenged, and ready for more.Support the showBecome a Patron - Click on the link to learn how you can become a Patron of the show. Thank you! Ken's Substack Page The Podcast Official Site: TheBeachedWhiteMale.com

In today’s deep dive, class is back in session at the University of Illinois Urbana-Champaign and a new chancellor is on campus.

We continue our series of in-depth conversations with candidates for U.S. Senate, who are vying for Senator Dick Durbin's seat. Congresswoman Robin joins us live in our studio in Urbana.    The 21st Show is Illinois' statewide weekday public radio talk show, connecting Illinois and bringing you the news, culture, and stories that matter to the 21st state. Have thoughts on the show or one of our episodes, or want to share an idea for something we should talk about? Send us an email: talk@21stshow.org. If you'd like to have your say as we're planning conversations, join our texting group! Just send the word "TALK" to (217) 803-0730. Subscribe to our podcast and hear our latest conversations. Apple Podcasts: https://podcasts.apple.com/us/podcast Spotify: https://open.spotify.com/show/6PT6pb0 Find past segments, links to our social media and more at our website: 21stshow.org.

En este episodio conversamos con Sergio Juariqua, activista y vecino de la colonia Juárez, sobre la lucha vecinal contra la gentrificación, los desalojos y el despojo que han transformado el centro de la Ciudad de México. Busca La Ciudad Que Queremos en donde encontraste este episodio y empieza a seguirlo. Learn more about your ad choices. Visit megaphone.fm/adchoices

Este episodio forma parte de una selección para el verano de EL PAÍS Audio. Este episodio se emitió el 11 de diciembre de 2024. La vivienda continúa subiendo, tanto la compra como el alquiler. Oficialmente, las casas son más caras que nunca. Frente a ese panorama, hay pequeñas iniciativas como la que desarrolla en Lleida la cooperativa Obrint Portes que quieren enfrentarse a un mercado inmobiliario salvaje con el objetivo de frenar la especulación y el racismo inmobiliario a través de la rehabilitación y el alquiler asequible. En la Cataluña rural la masovería era una práctica común. Los agricultores, los masovers en este caso, acordaban con los propietarios de las tierras trabajarlas a cambio de una cantidad de los beneficios y el derecho a vivir en la propia finca. Esa práctica del campo traída a la ciudad es lo que se conoce como masovería urbana. “Son los propios jóvenes los que participan en la rehabilitación de lo que será su futura vivienda”, explica Èric Morros, uno de los fundadores de la cooperativa. Es una alianza de conveniencia entre propietarios sin capacidad de inversión e inquilinos: los primeros rehabilitan su vivienda y los segundos obtienen un alquiler asequible. Créditos: Un reportaje de: Dani Sousa Diseño de sonido: David Gutiérrez Presenta y dirige: Silvia Cruz Lapeña Edición: Ana Ribera Sintonía: Jorge Magaz Para leer más: El 63% de los jóvenes cree que los políticos no entienden la complejidad del problema de la vivienda: https://elpais.com/sociedad/2024-12-10/el-63-de-los-jovenes-cree-que-los-politicos-no-entienden-la-complejidad-del-problema-de-la-vivienda.html El precio de la vivienda no cede y sube otro 8,1% en el tercer trimestre, su mayor repunte en dos años y medio: https://elpais.com/economia/2024-12-05/el-precio-de-la-vivienda-no-cede-y-sube-otro-81-en-el-tercer-trimestre-su-mayor-repunte-en-dos-anos-y-medio.html

En este episodio conversamos con Sergio Juariqua, activista y vecino de la colonia Juárez, sobre la lucha vecinal contra la gentrificación, los desalojos y el despojo que han transformado el centro de la Ciudad de México. Busca La Ciudad Que Queremos en donde encontraste este episodio y empieza a seguirlo. Learn more about your ad choices. Visit megaphone.fm/adchoices

O convidado do programa Pânico dessa segunda-feira (18) é Orlando Morando.Orlando Morando Júnior nasceu em 24 de agosto de 1974, em São Bernardo do Campo, onde construiu sua vida pessoal, profissional e política. Entrou na vida pública, inicialmente, com o objetivo de trazer melhorias para o bairro Batistini, onde nasceu e foi criado, em São Bernardo.Empresário no setor de supermercados, é casado com a deputada estadual Carla Morando e tem dois filhos: Orlandinho e Antonella.Foi vereador de São Bernardo por dois mandatos (1997 a 2000 e 2001 a 2002). Em 2002, decide concorrer ao cargo de deputado estadual, sendo eleito pela primeira vez. Como parlamentar estadual foi reeleito em outras três oportunidades: 2006, 2010 e 2014 (sendo esta última o terceiro mais votado em todo o Estado de São Paulo, ao receber 237.020 votos). Autor da Ficha Limpa Estadual.Em 2016, vence a eleição para prefeito de São Bernardo, no segundo turno, com 213.661 votos, e torna-se chefe do Executivo municipal para o mandato 2017-2020. Em 2020, concorre à reeleição do cargo de prefeito e venceu a eleição em primeiro turno após obter 261.761 votos (67,28%) para o exercício de 2021-2024.Entre os dois mandatos como prefeito, promoveu o maior pacote de realizações já entregues no município, com mais de 100 obras estruturantes. Deixa o governo com 81% de aprovação, conforme instituto Real Big Data.Em dezembro de 2024, recebeu o convite do prefeito Ricardo Nunes para assumir a Secretaria Municipal de Segurança Urbana de São Paulo. Desde janeiro de 2025, vem se dedicando à tarefa de modernizar e fortalecer a segurança urbana da maior cidade do país, com foco na prevenção, no uso de tecnologia de ponta e no fortalecimento da Guarda Civil Metropolitana. À frente da pasta, Orlando Morando tem coordenado ações estratégicas, entre elas a ampliação do Smart Sampa, maior programa de monitoramento com reconhecimento facial da América Latina.Redes Sociais:Instagram: https://www.instagram.com/orlandomorando/

Who are the black evangelicals? How has contemporary evangelicalism reckoned with racial justice? Theologian Vincent Bacote joins Mark Labberton to discuss Black + Evangelical, a new documentary exploring the in-between experience of black Christians in white evangelical spaces. Bacote—professor of theology at Wheaton College and director of the Center for Applied Christian Ethics—shares his personal faith journey, early formation in the Navigators, growing racial consciousness, and decades-long engagement with questions of race, theology, and evangelical identity. Together, they work through the tensions, challenges, and possibilities for a more truthful and hopeful evangelical witness. Episode Highlights “The goal of the documentary is not to be a kind of hit piece about the evangelical movement. It's to tell the story of the church.” “To be for Black people is not to be against somebody else.” – Tom Skinner “I couldn't understand why the Bible people weren't leading the way on questions of race.” “Participation in evangelical spaces can't mean leaving part of yourself outside.” “Realism allows you to have honesty, but also remember the good news is the greatest news of all.” “God wants all of us—our whole selves—not a muted version.” Helpful Links and Resources Black + Evangelical Documentary (Christianity Today) Black + Evangelical Documentary Trailer The Political Disciple: A Theology of Public Life by Vincent Bacote Reckoning with Race and Performing the Good News by Vincent Bacote Breaking Down Walls by Raleigh Washington & Glen Kehrein Tom Skinner's Urbana 1970 Address (Full Audio) *The Color of Compromise* by Jemar Tisby About Vincent Bacote Vincent Bacote is professor of theology at Wheaton College and director of the Center for Applied Christian Ethics. He is the author of several books, including The Political Disciple: A Theology of Public Life and Reckoning with Race and Performing the Good News: In Search of a Better Evangelical Theology. His research and teaching address public theology, ethics, and the intersection of race and evangelical identity. Bacote is a widely cited commentator and a frequent voice in conversations about Christian faithfulness in public life. Show Notes Mark Labberton welcomes Vincent Bacote, professor of theology at Wheaton College and director of the Center for Applied Christian Ethics. Introduction to the Black + Evangelical documentary, a project Bacote helped conceive and produce. Bacote's upbringing at Shiloh Baptist Church of Glenarden, Maryland—unknowingly part of the Progressive National Baptist Convention. Conversion experience around age ten, preceded by years of genuine faith. College years at the Citadel; involvement in the Navigators campus ministry. Influence of a summer training program in Memphis focused on African American ministry. Early exposure to evangelical culture through radio preachers like Chuck Swindoll, Charles Stanley, John MacArthur, and James Dobson. Initial tensions over the lack of evangelical engagement on issues of race. Graduate studies at Trinity Evangelical Divinity School with the initial goal of becoming a pastor. Encounter with Raleigh Washington and Glen Kehrein's Breaking Down Walls, grounding racial reconciliation in Ephesians 2. Observations of the scarcity of black theologians in evangelical seminaries. 1993 Geneva College conference on black evangelicals—learning from leaders like Bill Pannell, Tom Skinner, Tony Evans, Carl Ellis, and Eugene Rivers. Writing an editorial titled “Black and Evangelical: An Uneasy Tension?” for the student paper at Trinity. Realization that evangelicalism is both a biblical and socio-cultural movement with contextual blind spots. Arrival at Wheaton College in 2000 with a focus on public theology and ethics beyond race alone. Genesis of the Black + Evangelical project at a 2008 Fuller Seminary gathering with Ron Potter. Partnership with Christianity Today and filmmaker Dan Long to shape the documentary. Filming over forty hours of interviews with twenty-four participants, distilled into a ninety-four-minute film. Mark Labberton highlights Tom Skinner's impact and his “Blackface” critique of white evangelicalism. Bacote reflects on his “racially optimistic” early years and growing awareness of systemic realities. Analysis of the Promise Keepers movement and the need for sustained relational work beyond large gatherings. Challenges in building genuine multiethnic churches versus surface-level diversity. The documentary's aim: to tell the church's story, honour lived experiences, and inspire commitment to mission. Bacote's “four stages” for minorities in evangelical institutions: delight, dissonance, distress, and decision. Emphasis on “sober hope”—honesty about pain while holding onto the good news. The gospel's call to bring one's full self into the life of the church. Closing encouragement to watch and share Black + Evangelical as a story worth hearing for the whole church. Production Credits Conversing is produced and distributed in partnership with Comment magazine and Fuller Seminary.

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.