Podcasts about Vol

This week The Lonely Island and Seth Meyers talk about the digital short, Threw It on the Ground! They also chat about sketches like Blenda Fresh and Norwegian Actors' Playhouse, and special guests Stephanie Beatriz and Jonah Hill pop in to say hello! Threw It On The Ground | https://www.youtube.com/watch?v=gAYL5H46QnQ Comedy Central Animation Panel | San Diego Comic Con 2025 | https://www.youtube.com/watch?v=ipSEFpZXmA8 THE ROSES | Official Trailer | https://www.youtube.com/watch?v=XkgMaS5gbaA Norwegian Actors' Playhouse | https://youtu.be/wDB2RXGSe-U?si=DZWHjT7fNAbC2QFT Andy Backstage w/ Lady Gaga | https://www.youtube.com/watch?v=lpb89hDE_g4Not all the clips we mention are available online; some never even aired.Photos and anything else mentioned in the episode can be found by following us on Instagram @thelonelyislandpod Aura FramesStart reliving your favorite memories by visiting Auraframes.com and using code Island. Get $35-off on their best-selling Carver Mat frame. Support the show by mentioning us at checkout! Terms and conditions apply. Wonderful PistachiosGrab a bag today. www.wonderfulpistachios.comMaker's MarkT his episode of The Lonely Island and Seth Meyers Podcast is brought to you by our friends at Maker's Mark. You too can celebrate the perfectly unreasonable moments in your life by visiting www.makermark.com/lonelyisland. MAKER'S MARK MAKES THEIR BOURBON CAREFULLY. PLEASE ENJOY IT THAT WAY. Maker's Mark® Kentucky Straight Bourbon Whisky, 45% Alc./Vol. ©2025 Maker's Mark Distillery, Inc., Loretto, KY Learn more about your ad choices. Visit megaphone.fm/adchoices

How can God be all-present (omnipresent) and yet be located in the temple and indwell believers? How can God know everything (omniscient) if He doesn't know what it is like to sin? How can God be a necessary Being if it is logically possibly He doesn't exist? These are just a few of the tough, philosophical questions I discuss with William Lane Craig. Find his answers here as well as an update to his latest Systematic Philosophical Theology, Vol 2a: Attributes of God. READ: Systematic Philosophical Theology, Vol 2a: Attributes of God (https://amzn.to/4krfnh2)* Get a MASTERS IN APOLOGETICS or SCIENCE AND RELIGION at BIOLA (https://bit.ly/3LdNqKf)* USE Discount Code [SMDCERTDISC] for 25% off the BIOLA APOLOGETICS CERTIFICATE program (https://bit.ly/3AzfPFM)* See our fully online UNDERGRAD DEGREE in Bible, Theology, and Apologetics: (https://bit.ly/448STKK) FOLLOW ME ON SOCIAL MEDIA: Twitter: https://x.com/Sean_McDowell TikTok: https://www.tiktok.com/@sean_mcdowell?lang=en Instagram: https://www.instagram.com/seanmcdowell/ Website: https://seanmcdowell.org Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Whoever you are, wherever you are, I hope you find a home and a place in this glorious conversation here at Reflecting Light. Welcome home.  "Perhaps the secret of living well is not having all the answer, but in pursuing unanswerable questions in good company." Rachel Naomi Remen You're invited to join me and other truth seekers in this ongoing conversation in the U.K., March 13-27th, 2024 with Margaret Barker, Guy Ogilve, and Tom Bree! For more information, please visit: https://www.forbiddenadventure.com/unlocking-england "Then, after the consecration of the Holy Sacrifice of God, because He wished us also to be His sacrifice, a fact which was made clear when the Holy Sacrifice was first instituted, and because that Sacrifice is a sign of what we are, behold, when the Sacrifice is finished, we say the Lord's Prayer which you have received and recited. After this, the 'Peace be with you' is said, and the Christians embrace one another with the holy kiss. This is a sign of peace; as the lips indicate, let peace be made in your conscience, that is, when your lips draw near to those of your brother, do not let your heart withdraw from his. Hence, these are great and powerful sacraments." St. Augustine, SERMON 227, The Fathers of the Church,(1959), Roy Joseph Deferrari, Genera editor,  also, Sermons on the Liturgical Seasons, vol. 38, p. 197. See also: Sermon 227 in The Works of Saint Augustine: A New Translation for the 21st Century, (1993), Vol. 6, part, 3, p. 255. Keep on Keeping on like a bird that flew. “Tangled up in Blue.” Bob Dylan 1974

durée : 00:28:35 - Les Pieds sur terre - par : Sonia Kronlund, Clawdia Prolongeau - Alexandre, pilote de l'air et Tarik, ancien boxeur, nous racontent comment ils ont dû prendre des décisions en quelques secondes pour sauver leur vie à plusieurs milliers de mètres au-dessus du sol. Deux histoires d'urgence en plein vol. Un récit signé Clawdia Prolongeau. - réalisation : Jeanne Cherequefosse

Hey, Comedy Lovers! ✤ Welcome to "Ian Lara" ⭐ All advice is bad advice, please do adult things and put this podcast on in the background.

The Wag Festival is one of the oldest named celebrations in Ancient Egypt, a summertime rite honoring both the death of Osiris and the memory of departed loved ones. Each year, the living gathered to share feasts with the dead with offerings of bread, beer, and beef to sustain them in the afterlife. In this episode, we'll explore the festival's connection to the Osiris Myth and uncover its traces in the archaeological record, from tomb reliefs and inscribed stone offering tables to the very first Pyramid Texts in the tomb of Unas. Along the way, you'll hear about some of the specific foods and offerings that graced these ancient tables.TranscriptsFor transcripts of this episode head over to: https://archpodnet.com/tpm/20Links and SourcesSee photos related to episode topics on InstagramLoving the macabre lore? Treat your host to a coffee!More information about the Pyramid Texts including a map of the walls of the Pyramid of Unas, resources to study more Pyramid Texts, and a complete translation of the Pyramid TextsIsis and Osiris by Plutarch free English translationRecipe for Eish Baladi (Egyptian pita)Emelʹjanov, Vladimir Vladimirovič (editor). 2021. Temporal Concepts and Perception of Time in the Ancient Orient: Proceedings of the Workshop “Calendar Festivals of the Ancient Orient” Held in St. Petersburg 20th-21th November 2020. St. Petersburg Centre for Oriental Studies Publishers, St. Petersburg.Gautschy, Rita, Michael E Habicht, Francesco M Galassi, Daniela Rutica, Frank J Rühli, and Rainer Hannig. 2017. A New Astronomically Based Chronological Model for the Egyptian Old Kingdom. Journal of Egyptian History.Hafez, Hayam, and Dalia Mohamed. 2025. An Offering Basin of Mr-Sw-Anx No. 519/1234. مجلة کلية الآثار . جامعة القاهرة 18(28):165–200.Kahl, Jochem. 2022. Manuscripts and Monuments: The Ten Contracts of Djefai-Hapi and Economies of Knowledge. Manuscript and Text Cultures (MTC) 1:83–111.Lappin, David F. Illahun Lunar Texts and the Astronomical Dating of the 12th Dynasty.Puchkov, Alexander. 2024. Sothic Dating of the Egyptian Old Kingdom. The World of the Orient 2024.Romanova, Olena. 2014. “Inscriptions from the Tomb of Metjen in the Context of Egyptian (Auto)-Biographies and Social History of the Beginning of IV Dynasty”, in Ukrainsky Istorichny Zbirnyk 2010 (Ukrainian Historical Collection). Vol. 17. Kyiv, 2014 17:6–33.Soleiman, Saleh. 2017. The Inscribed Lintel of Ptahshepses at Saqqara. The Journal of Egyptian Archaeology 103(1):103–116.Spalinger A. (2013), "Further Thoughts on the Feast of WAgj", Études et Travaux, T. XXVI, pp. 616-24.ArchPodNetAPN Website: https://www.archpodnet.comAPN on Facebook: https://www.facebook.com/archpodnetAPN on Twitter: https://www.twitter.com/archpodnetAPN on Instagram: https://www.instagram.com/archpodnetAPN ShopAffiliatesMotion

Massive CFP proposal, AthleticDirectorU burnout survey insights, Tennessee AD Danny White on the Vol's resource base and more.We would love to know what you think of the show and you can let us know on social media @D1ticker.If you are not subscribed to D1.ticker, you can and should subscribe at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.d1ticker.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.

REDIFFUSION. Cet été, Émotions prend des vacances et vous propose de (re)découvrir certains de nos épisodes favoris. Bonne écoute !Depuis le lancement de notre podcast, nous avons décortiqué tout un tas d'émotions humaines : du trac à la résilience, en passant par la culpabilité, le syndrome de l'imposteur ou encore l'hypersensibilité... Nous essayons, comme vous le savez, dans chaque épisode de comprendre pourquoi nous ressentons ce que nous ressentons.Mais que se passe-t-il quand on ne ressent plus ? Vous est-il déjà arrivé de ne rien ressentir du tout ou de vous retrouver face à quelqu'un qui, dans une situation joyeuse, n'arrivait plus à rire ou à éprouver du plaisir ? Ce phénomène s'appelle l'anhédonie. Il s'agit d'une incapacité à ressentir de la joie ou des émotions positives dans les moments agréables. Cette pathologie complexe est temporaire et peut durer quelques semaines, quelques mois, ou plus. Mais comment naît-elle ? Et comment peut-on s'en défaire ? À travers l'histoire de Mylène, qui en a été sujette, et avec l'aide des psychiatres Patrick Landman et Christine Barois, la journaliste Paloma Soria Brown tente de répondre pour nous à ces questions, dans ce nouvel épisode d'Emotions.À lire sur le sujet : La psychanalyste Catherine Chabert, le psychiatre Maurice Corcos et la psychologue Solange Carton, auteurs de Le silence des émotions : Clinique psychanalytique des états vides d'affects, publié chez DunodLa psychologue Céline Jouanne, autrice de L'alexithymie : entre déficit émotionnel et processus adaptatif, publié dans la revue Psychotropes 2006/3-4 (Vol. 12)La neuroscientifique Fanny Dégeilh, autrice de Altérations mnésiques dans l'état de stress post-traumatique : résultats comportementaux et neuro-imagerie, publié dans La Revue de neuropsychologie, vol. volume 5, no. 1 Les psychanalystes Michèle Emmanuelli, Marie-Christine Pheulpin et Pascale Bruguière, autrices de Un destin des affects dans la dépression : l'émoussement affectif. Élaboration d'une méthodologie de recherche à partir des épreuves projectives, publié dans le Bulletin de psychologie, numéro 476La psychiatre Christine Barois, autrice de Pas besoin d'être tibétain pour méditer : la pleine conscience à la portée de tous, publié chez J'ai LuLes psychiatres Patrick Landman et Gérard Pommier, auteurs de Le refoulement : pourquoi et comment ? publié chez EresCet épisode a été diffusé pour la première fois le 25 novembre 2019.

OpGCD Live! Thursdaze!! - Vol 9 - The Anatomy of Satanic Panic - FREE PATREON PREVIEWLinks for JJ - https://www.patreon.com/c/OperationGCDhttps://linktr.ee/operationgcd

Show NotesPromptly Written, Vol. 5Riders of the Black Cowl by Ian LewisThe Meg (2018) | IMDb.comMilwaukee Deep | Wikipedia.orgBrand New - Lit Me UpMoby Dick by Herman MelvilleYou Know You're Right - NirvanaThe Letters of Ernest Hemingway: Volume 1, 1907–1922 by Ernest HemingwayErnest Hemingway On Writing by Larry W. PhillipsTalk of the Devil: The Collected Writings of Ian Fleming… by Ian FlemingA Moveable Feast by Ernest HemingwayThe Long Walk by Stephen KingPromptly Written Facebook Group@pwrittenpod on XPromptly Written PodcastIan LewisIanLewisFiction on Instagram@mattsugerik on XMatt Sugerik

Music from: Crossed Cannons, Sarah Marie Mullen, Storywrens, Tania Opland and Mike Freeman, Flying Fish Sailors, Dregs, The Jolly Rogers, Cheeks and Phoenix, Ye Banished Privateers, Court Revelers, Tania Opland, The Musical Blades, Molly and the Tinker, Turtle and the Hair, Luku the Mad Skald, The Fisticuffs, Circa Paleo, Curtis & Loretta, Fugli, The Jolly Rogers, Shakespeare Approves, Wicked Tinkers VISIT OUR SPONSORS Happy To Be Coloring Pages https://happytobecoloring.justonemore.website RESCU https://RESCU.org The 23 Patrons of the Podcast https://www.patreon.com/RenFestPodcast The Ren List http://www.therenlist.com SONGS Song 01: One for the Road[01] by Crossed Cannons from Reloading the Crossed Cannons www.facebook.com/crossedcannons/ Song 02: Two Rivers by Sarah Marie Mullen from The Wild Woods www.facebook.com/sarah.m.rua Song 03: Three Lads from Rosendaal by Storywrens from The Sailor and the Mermaid www.storywrens.com/ Song 04: Four Hundred Turns by Tania Opland and Mike Freeman from Sunset's Gold https://opland-freeman.com/social.htm Song 05: Five O'clock World by Flying Fish Sailors from Poke You in the Eye www.flyingfishsailors.com Song 06: Six Days on Land[01] by Dregs from Thank You Sir May I Have Another www.the-dregs.net Song 07: Seven Days to Paradise by The Jolly Rogers from Cutlass Cannon and Curves www.jollyrogerskc.com Song 08: 8 Bells[01] by Cheeks and Phoenix from Any Requests www.cheeksandphoenix.com/ Song 09: Cat o Nine by Ye Banished Privateers from Legend of Libertalia www.yebanishedprivateers.com/ Song 10: 10,000 Miles Away[01] by Court Revelers from Revelers On The Rocks https://www.courtrevelersmn.com Song 11: Twelvetide by Tania Opland from Winter's Time UNKNOW WEBSITE Song 12: Fourteen Years by The Musical Blades from Pieces of Eight www.musicalblades.com Song 13: Fifteen Years by Molly and the Tinker from Triumphs, Tears & Treasures - The Best Of Molly & The Tinker, Vol. 2 UNKNOW WEBSITE Song 14: Sixteen Tons[02] by Turtle and the Hair from On A Rampage UNKNOW WEBSITE Song 15: Covid-19 Age Dirt Bag by Luku the Mad Skald from Pissed Drunk and Pissed Off www.lukuthemad.com Song 16: 20 Years Gone by The Fisticuffs from Bruised but not Beaten UNKNOW WEBSITE Song 17: 30 Year Jig by Circa Paleo from Tideland www.circapaleo.com/ Song 18: I Had But Fifty Cents by Curtis & Loretta from Just My Heart For You www.curtisandloretta.com Song 19: Eighty-Eight by Fugli from Mythtakes www.povera.com Song 20: 100 Years Ago[01] by The Jolly Rogers from Midnight Buffet www.jollyrogerskc.com Song 21: 500 Poems (I'm Not a Stalker)[02] by Shakespeare Approves from Those Midsummer Nights: Shakespeare's Summertime Study Guide www.shakespeareapproves.com/ Song 22: Drunk a Thousand Times by Wicked Tinkers from Big Bottle of Bad Ideas UNKNOW WEBSITE Song 23: 10,000 Miles Away[03] by Pirates Inc from Drunk and Disorderly www.facebook.com/WeArePiratesInc/ Song 24: Million Chickens[01] by Dregs from Angelina Farewell Concert www.the-dregs.net HOW TO CONTACT US Please post it on Facebook https://www.facebook.com/renfestmusic Please email us at renfestpodcast@gmail.com OTHER CREDITS The Minion Song by Fugli www.povera.com Valediction by Marc Gunn https://marcgunn.com/ HOW TO LISTEN Patreon https://www.patreon.com/RenFestPodcast Apple https://podcasts.apple.com/us/podcast/renaissance-festival-podcast/id74073024 Spotify https://open.spotify.com/show/76uzuG0lRulhdjDCeufK15?si=obnUk_sUQnyzvvs3E_MV1g Listennotes http://www.listennotes.com/podcasts/renaissance-festival-podcast-minions-1Xd3YjQ7fWx/

Audio, eng_t_rav_2025-08-16_lesson_bs-tes-01-or-pnimi-perek-01_n1_p3. Lesson_part :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 1 :: Daily_lesson 1

Video, eng_t_rav_2025-08-16_lesson_bs-tes-01-or-pnimi-perek-01_n1_p3. Lesson_part :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 1 :: Daily_lesson 1

The Mississippi River is only 1,800 feet wide between St. Louis, Missouri, and East St. Louis, Illinois, but the “us verses them” mentality can be felt throughout the region. Anthony Lucius is determined to create connection between the two cities through music. His latest album, “SKWAD Goals Vol. 1,” brings musicians together from both sides of the river. Lucius gives a behind the scenes look at the making of “SKWAD Goals” and talks about his plans for Vol. 2.

五年前的地磁卡你听过吗？上一次和地磁聊天已经是五年前的Vol.110期这里是个好地方，聊了聊云南往事。本周我们与@Dizkar地磁卡 再度重相逢，聊了聊他的新专辑《肥瘦音乐:全面体验》的巡演之旅；与此同时，还透露了未来半年内一系列的新动作，到底都是什么样的内容敬请期待。 Shownotes:1:35 关于「波歌」栏目的重组事宜2:40 地磁卡广告时间，《肥瘦音乐：全面体验》最后一站巡演详情3:40 从成都重回昆明老家居住，只因玩儿够了？6:36 韩队曾劝说帝帝也去成都待上一阵子9:22 如何定位自己这张专辑与风格转变11:11 寻找根源是独立音乐人的未来趋势吗14:04 如何学会跟自己的制作人交流和沟通18:37 过度解读时间：放在最后的神秘Intro20:48 「灵魂乐」正是专辑的主题26:02 如果遇到不同频的制作人只能试图说服对方32:39 帝帝最喜欢的专辑曲目：泛舟36:08 地磁卡透露26年全新专辑规划40:36 韩队民科1:陶喆的音乐都市传说42:26 和夏之禹的合作专辑《人人都爱嘻哈乐》即将上线47:08 地磁卡叛逆事件53:57 云南的生活节奏57:24 在昆明开车依旧充满新鲜感觉59:55 在大理古城像登上了恐怖游轮61:11 云南小众旅行推荐66:26 每一个拉祜族人都会弹吉他70:10 韩队民科2:人类都是黑人变的71:24 腾冲大救驾起源 本期主播：帝帝、地磁卡、韩队 songlist：请问 Tell Me,Woman - 地磁卡泛舟 Sailing - 地磁卡一场梦 Daydreaming - 地磁卡Lonely Fire 孤火 - 地磁卡 BGM：回声号 Kodoma - 地磁卡

Audio, eng_t_rav_2025-08-15_lesson_bs-tes-01-or-pnimi-perek-01_n1_p3. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 1

Audio, eng_t_norav_2025-08-15_lesson_bs-tes-01-or-pnimi-perek-01_n2_p1. Lesson_part :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 1 :: Daily_lesson 2

Video, eng_t_rav_2025-08-15_lesson_bs-tes-01-or-pnimi-perek-01_n1_p3. Lesson_part :: Daily_lesson 1 :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 1

Video, eng_t_norav_2025-08-15_lesson_bs-tes-01-or-pnimi-perek-01_n2_p1. Lesson_part :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 1 :: Daily_lesson 2

Melvyn Bragg and guests discuss the German physicist who, at the age of 23 and while still a student, effectively created quantum mechanics for which he later won the Nobel Prize. Werner Heisenberg made this breakthrough in a paper in 1925 when, rather than starting with an idea of where atomic particles were at any one time, he worked backwards from what he observed of atoms and their particles and the light they emitted, doing away with the idea of their continuous orbit of the nucleus and replacing this with equations. This was momentous and from this flowed what's known as his Uncertainty Principle, the idea that, for example, you can accurately measure the position of an atomic particle or its momentum, but not both. With Fay Dowker Professor of Theoretical Physics at Imperial College London Harry Cliff Research Fellow in Particle Physics at the University of Cambridge And Frank Close Professor Emeritus of Theoretical Physics and Fellow Emeritus at Exeter College at the University of Oxford Producer: Simon Tillotson Reading list: Philip Ball, Beyond Weird: Why Everything You Thought You Knew about Quantum Physics Is Different (Vintage, 2018) John Bell, ‘Against 'measurement'' (Physics World, Vol 3, No 8, 1990) Mara Beller, Quantum Dialogue: The Making of a Revolution (University of Chicago Press, 2001) David C. Cassidy, Beyond Uncertainty: Heisenberg, Quantum Physics, And The Bomb (Bellevue Literary Press, 2010) Werner Heisenberg, Physics and Philosophy (first published 1958; Penguin Classics, 2000) Carlo Rovelli, Helgoland: The Strange and Beautiful Story of Quantum Physics (Penguin, 2022) Spanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Melvyn Bragg and expert guests explore the characters, events and discoveries that have shaped our world.

A weekly podcast of progressive and uplifting Pure Trance music, presented by Solarstone. 01. Trilucid & Brett Gould - The Purpose [Global Underground]02. Avenue One & Jaren - Oh Love [Black Hole]03. Claes Rosen - Starlight (Blood Groove & Kikis 2025 Remix) [Spring Tube]04. Zaccwithtwocs - Ember Moon [Hathor]05. Roman Hope - Diamond Dust [AVA]06. Deestopia - Artemis [Space 4]3 IN A ROW:07. Frankie Goes To Hollywood - Relax (Pico Boulevard Remix) [White Label]08. Petar Dundov & Gregor Tresher - Dimensional Fold [GTO Recordings]09. Otto K - Inhabited Island (Lawn Jarre's Hypnotic Mix) [Lost Language]It's Not The Kind Of Thing We Usually Play... But We Like It Anyway:10. Galaxy 2 Galaxy - Jupiter Jazz [Underground Resistance]11. Starry Major - Lost Memories [Pure Trance]Big Tune:12. Cold Blue - Sunday Kiss [Cold Blue Records]13. Solarstone - Midsummer Nights (Glynn Alan Remix) [Black Hole]3 IN A ROW:14. C-Systems & Aina - In The Cold [ITWT]15. Robert Nickson - Somewhere In Spacetime (Dan Stone Remix) [Pure Trance]16. ReOrder & Alan Fullmer with Sue Mclaren - You're Not Alone [Black Hole].17. Solarstone - over the mountains [club mix) [Black Hole]18. Bjorn Akesson - Lightstream [BA Origins]One from the Archive:19. Solarstone - Lost Hearts (UDM Remix) [Black Hole]20. Allan Watts - Open Your Mind [Pure Trance NEON]Oh Yeah:21. Kulage - Crypt [Tronic]Chillout Moment:22. Cocteau Twins - Watchlar (Lullabies to Violaine, Vol. 1) [4AD]

brianturnershow.com, eastvillageradio.comTom Lax of Siltbreeze Records guests today with an all 7" tour for 2 hours.ELMER CONOVITCH  & THE CAMARILLO CREW - Born To Be Wild - Split 7" w/Big Daddy (Sofa)SNEEX - Radiomania - V/A: Spectacular Commodity! (Groucho Marxist Record Co:Operative, 1979)THE FALL - Psycho Mafia - Bingo Masters Breakout 7" (Step-Forward, 1978)THE VULTURES - Is This a Man - 7" (Rubber Connection, 1979)THE COWBOYS - Teenage Life - 7" (Tet Offensive, 1979)THE NECESSARIES - You Can Borrow My Car - 7" (Spy/IRS, 1979)RED CRAYOLA WITH ART & LANGUAGE - An Old Man's Dream - 7" (Rough Trade, 1981)RON HOUSE & THE HARRISBURG PLAYERS - Our Love To the 3rd Power - V/A: The Harrisburg Players, Vol. 2 (Columbus Discount, 2010)THE GAGS - Sex Is Schau - 7" (Leg Auf, 1981)HEINER GOEBBELS - Berlin Q-Damm - Berlin Q-Damm 12.4.81 (Riskant, 1981)FRONT - Polaroid - Georg 7" (Zick Zack, 1981)CAMP SOPHISTO - Beginner's Guide - Songs In Praise Of The Revolution (Pure Freude, 1983)DER PLAN - Rot-Grün-Tot - 7" (Warning, 1980)DEUTSCH AMERIKANISCHE FREUNDSCHAFT - Gewalt - 7" (Mute, 1980)DEVANTGARDE - I Die - 7" (NL, 1981)TRUMMERFRAUEN - Glasaugen - 7" (Zensor, 1982)THE TEA SET - Tri-X Pan - 7" (Waldo's, 1979)THE 3D'S - Outer Space - 7" (Flying Nun, 1992)THE PUDDLE - Thursday - 7" (Flying Nun, 1993)THE GYNAECOLOGISTS - The Offence - 7" (Teesbeat, 1980)PRESSLER-MORGAN ONE PLUS ONE - You're Gonna Watch Me - 7" (Hearthan, 1979)EXPLICIT CORPSE - I Gotta Gistol - 7" (Corpse Corporation Production, 1981)SMEGMA - Flashcards - 7" (Pigface, 1979)STRANGE FRUIT - On Top of a Hill - 7" (Babel, 1983)SYD FREAKE AND BUMBITES - Ayatollah's Revenge - Do Svidania (Sparky Lapwing, 1979)JOHN ALLAN ARMSTRONG - The Pinnacles of Trona - 7" (NL, 1978)CHEMICALS MADE FROM DIRT - Klaus Von Bulow - 9" Flexi (NL, 1982)FAUST - It's a Bit of a Pain - 7" (1972, re: Play Loud, 2010)LES RALLIZES DÉNUDÉS -  永遠に今が - 7" (Etcetera, 1996)WHITE STAINS - The Energy - 7" (Thee Temple Ov Psychick Youth Scandinavia, 1988)GLANDS OF EXTERNAL SECRETION - Hide Your Love Away - Demonstrate Congo Bob's Epic Saliva Torture (Starlight Furniture Co., 1992)BIGFOOT DISCOVERED - Untitled - 7" ( Dolor Del Estamago/Stomach Ache)

Audio, eng_t_norav_2025-08-14_lesson_bs-tes-10-or-pnimi_n3_p1. Lesson_part :: Daily_lesson 3 :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 3. Part 10

Video, eng_t_norav_2025-08-14_lesson_bs-tes-10-or-pnimi_n3_p1. Lesson_part :: Daily_lesson 3 :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 3. Part 10

Esta semana, nos tomamos un rato para repasar la Fase 5 del MCU, que durante los últimos dos años y medio nos dio algunos de los productos con calidad más despareja hasta el momento: algunos muy bien recibidos, como Deadpool and Wolverine, Loki, Thunderbolts* o Guardianes de la Galaxia, Vol. 3, y otros que estuvieron lejos de cumplir o superar diferentes expectativas, como Secret Invasion, Ant-Man and the Wasp: Quantumania o The Marvels. ¿Qué cosas funcionaron y cuáles podrían haber sido diferentes? ¿Siguen teniendo sentido las Fases de Marvel Studios? ¿Hacia dónde se encamina la Saga del Multiverso?  ¿Alguien quiere pensar en Mahershala Ali? 

Dr. Jennifer Roback Morse and Father Paul Sullins unpack the myths and political narratives surrounding “conversion therapy,” sharing insights from their amicus brief to the U.S. Supreme Court. They challenge the American Psychological Association's portrayal of sexual orientation change efforts, expose the lack of rigorous evidence behind mainstream claims, and highlight how research on contributing factors—like childhood trauma—has been sidelined. The conversation also examines historical shifts in psychiatric policy, the suppression of certain kinds of research, and key studies showing that ethical, client-led therapy can yield psychological benefits without the coercive practices often cited by opponents. Relevant source documents: APA 2009 Task Force Report (140 pages) “Appropriate Therapeutic Responses to Sexual Orientation.” Bailey et.al. 2016 “Sexual Orientation, Controversy, and Science,” Psychological Science in the Public Interest 2016, Vol. 17(2) 45–10. https://journals.sagepub.com/doi/epub/10.1177/1529100616637616 APA Resolution on Sexual Orientation Change Efforts, February 2021. https://www.apa.org/about/policy/resolution-sexual-orientation-change-efforts.pdf Books referenced during the show: The Case Against Conversion Therapy, Douglas C. Haldeman, editor, American Psychological Association, 2022. Lauman et.al. The Social Organization of Sexuality: Sexual Practices in the United States. 1994 Alan Bell, Martin Weinberg and Sue Kiefer Hammersmith, Sexual Preference: Its Development in Men and Women. (1981) https://www.apa.org/about/policy/discrimination Father Sullins' Reports on Clergy Sexual Abuse: https://ruthinstitute.org/resource-centers/father-sullins-research/ Father Sullins' Reports on Sexual Orientation Change Efforts: https://ruthinstitute.org/sexual-orientation-change-efforts-arent-harmful/ Buy Dr. Morse's Books: The Sexual State: https://ruthinstitute.org/product/the-sexual-state-2/ Love and Economics: https://ruthinstitute.org/product/love-and-economics-it-takes-a-family-to-raise-a-village/ Smart Sex: https://ruthinstitute.org/product/smart-sex-finding-life-long-love-in-a-hook-up-world/ 101 Tips for a Happier Marriage: https://ruthinstitute.org/product/101-tips-for-a-happier-marriage/ 101 Tips for Marrying the Right Person: https://ruthinstitute.org/product/101-tips-for-marrying-the-right-person/ Subscribe to our newsletter to get this amazing report: Refuting the Top 5 Gay Myths https://ruthinstitute.org/refute-the-top-five-myths/ Have a question or a comment? Leave it in the comments, and we'll get back to you! Watch the full episode, uncensored, on Rumble: https://rumble.com/user/Theruthinstitute Subscribe to our YouTube playlist:  @RuthInstitute   Follow us on Social Media: https://www.instagram.com/theruthinstitute https://twitter.com/RuthInstitute https://www.facebook.com/TheRuthInstitute/ https://theruthinstitute.locals.com/newsfeed Press: NC Register: https://www.ncregister.com/author/jennifer-roback-morse Catholic Answers: https://www.catholic.com/profile/jennifer-roback-morse The Stream: https://stream.org/author/jennifer-roback-morse/ Crisis Magazine: https://crisismagazine.com/author/jennifer-roeback-morse Listen to our podcast:  Apple Podcasts - https://podcasts.apple.com/us/podcast/the-ruth-institute-podcast/id309797947 Spotify - https://open.spotify.com/show/1t7mWLRHjrCqNjsbH7zXv1 Subscribe to our newsletter to get this amazing report: Refuting the Top 5 Gay Myths https://ruthinstitute.org/refute-the-top-five-myths/ Get the full interview by joining us for exclusive, uncensored content on Locals: https://theruthinstitute.locals.com/support

Send us a text Julia Marie interviews former wild land fire fighter Thomas Wurm, a practitioner who integrates ancient healing traditions with modern psychology. Wurm draws on his experience in the fire service and expertise in neurolinguistic programming, hypnosis, MER, and Hawaiian Healing Arts to foster resilience and healing.He founded Mountain Mind Tricks, focusing on deep personal transformation and healing from trauma by addressing mental and emotional distress at its root. Wurm's own recovery from personal tragedy through alternative healing methods inspires his practice, teaching, and authorship, offering a path to well being that starts from within. Wurm explains that his techniques involve changing perceptions about past events, which can change the chemistry, biology, and psychology of a person. He also emphasizes the importance of meditation in accessing the unconscious mind and changing reality. Learn about the power of Neurolinguistic Programming, Ho'opono, an ancient Hawaiian healing tradition, and how to effectively change your life experience by shifting your belief systems.Many thanks to Relaxing Time Music, Vol 12-131317 from Pixabay for the music bed for this episode.RESOURCES:https://www.mountainmindtricks.com/The link to Signals from My Soul: https://tinyurl.com/Book-Signals-from-My-SoulSupport the showThank you for listening to Evolving Humans! For consultations or classes, please visit my website: www.JuliaMarie.usEvolving Humans with Julia Marie is now on YouTube, and will offer more than the podcast episodes there, so give us a "SUBSCRIBE"!https://www.youtube.com/@EvolvingHumans731You can find my book, Signals from My Soul: A Spiritual Memoir of Awakening here: https://tinyurl.com/Book-Signals-from-My-Soul

In this episode of Read Between the Lines, Molly Southgate sits down with award-winning author Bob Johnson to discuss his gripping new short story collection, The Continental Divide. These fourteen stories shine a light on a side of the Midwest few dare to explore—where violence simmers beneath the surface, and moral choices are rarely black and white. From a country woman forced into a Sophie's Choice for her family's survival, to a small-town marshal hunting his own son for murder, and a former football star confronting his role in a brutal locker room ritual, Johnson captures the haunting complexities of human nature along the St. Lawrence Divide in northern Indiana. About Bob Johnson Bob Johnson is an award-winning short story writer and graduate of the Iowa Writers' Workshop. His work has been published by The Common, Philadelphia Stories, Vol. 1 Brooklyn, The Barcelona Review, and more. His story The Continental Divide was named Short Story of the Year in The Hudson Review. He lives in South Bend, Indiana.

Audio, eng_t_norav_2025-08-13_lesson_bs-tes-10-or-pnimi_n3_p1. Lesson_part :: Daily_lesson 3 :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 3. Part 10

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Video, eng_t_norav_2025-08-13_lesson_bs-tes-10-or-pnimi_n3_p1. Lesson_part :: Daily_lesson 3 :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 3. Part 10

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Video, eng_t_norav_2025-08-12_lesson_bs-tes-10-or-pnimi_n3_p1. Lesson_part :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 3. Part 10 :: Daily_lesson 3

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Polymath Anna Maria van Schurman was a very well-educated woman in the 17th century, making her exceptional. She’s described as the most learned woman of her time, and she basically became a celebrity because of it. Research: Aldersey-Williams, Hugh. “’A Truer and Deeper Knowledge’: Anna Maria van Schurman’s The Learned Maid (1659).” Public Domain Review. https://publicdomainreview.org/collection/the-learned-maid/ "Anna Maria van Schurman." Encyclopedia of World Biography Online, vol. 31, Gale, 2011. Gale In Context: Opposing Viewpoints, link.gale.com/apps/doc/K1631009647/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=cdba4228. Accessed 21 July 2025. “Anna Maria van Schurman: an academic multitalent.” Utrecht University. https://www.uu.nl/en/background/anna-maria-van-schurman-an-academic-multitalent Clarke, Desmond M. “Anna Maria Van Schurman and Women’s Education.” Revue Philosophique de la France et de l'Étranger. No. 3. July-September 2013. Via JSTOR. https://www.jstor.org/stable/42773326 de Baar, Mirjam. “Elisabeth of Bohemia’s Lifelong Friendship with Anna Maria van Schurman (1607–1678).” From Elisabeth of Bohemia (1618–1680): A Philosopher in her Historical Context, Women in the History of Philosophy and Sciences 9. S. Ebbersmeyer and S. Hutton (eds.). https://doi.org/10.1007/978-3-030-71527-4_2 de Baar, Mirjam. “SCHURMAN, Anna Maria van.” Online Dictionary of Dutch Women. https://resources.huygens.knaw.nl/vrouwenlexicon/lemmata/data/Schurman,%20Anna%20Maria%20van/en 1/13/2014. Dekker, Maryse. “Anna Maria van Schurman: Brains, Arts and Feminist avant la letter.” Art Herstory. 2/23/2021. https://artherstory.net/anna-maria-van-schurman-artist-scholar-and-woman-of-letters/ Larsen, Anne R. “A Women's Republic of Letters: Anna Maria van Schurman, Marie de Gournay, and Female Self-Representation in Relation to the Public Sphere.” Early Modern Women, Fall 2008, Vol. 3 (Fall 2008). Via JSTOR. https://www.jstor.org/stable/23541520 Larsen, Anne R. “Religious Alterity.” French Forum, FALL 2018, Vol. 43, No. 2. Via JSTOR. https://www.jstor.org/stable/10.2307/26762079 National Museum of Women in the Arts. “Anna Maria van Schurman.” https://nmwa.org/art/artists/anna-maria-van-schurman/ National Museum of Women in the Arts. “Anna Maria van Schurman: Self-Portrait.” https://nmwa.org/art/collection/schurman-self-portrait/ Pal, Carol. “Chapter 2 - Anna Maria van Schurman: the birth of an intellectual network.” From Republic of Women: Rethinking the Republic of Letters in the Seventeenth Century.” Cambridge University Press. 2012. https://doi.org/10.1017/CBO9781139087490.005 Project Vox. “Van Schurman (1607-1678).” https://projectvox.org/van-schurman-1607-1678/ Sint Nicolaas, Samantha. “The Correspondence of Anna Maria van Schurman.” Early Modern Letters Online. http://emlo-portal.bodleian.ox.ac.uk/collections/?catalogue=anna-maria-van-schurman The Editors of Encyclopaedia Britannica. "Jean de Labadie". Encyclopedia Britannica, 9 Feb. 2025, https://www.britannica.com/biography/Jean-de-Labadie. Accessed 25 July 2025. Van Beek, Pieta. “The first female university student: Anna Maria van Schurman (1636).” Igitur. Utrecht Publishing & Archiving Services. 2010. Van der Stighelen, Katlijne. “Chapter Title: Anna Francisca de Bruyns (1604/5–1656), Artist, Wife and Mother: a Contextual Approach to Her Forgotten Artistic Career.” From Women and Gender in the Early Modern Low Countries. Via JSTOR. https://www.jstor.org/stable/10.1163/j.ctvrxk3hp.12 Weststeijn, Thijs. “Anna Maria Van Schurman’s Chinese Calligraphy.” Early Modern Low Countries 7 (2023) 1, pp. 1-25 - eISSN: 2543-1587. See omnystudio.com/listener for privacy information.

In this week's episode, Dennis Jernigan shares the story behind his song,  “The Source” from the recording, Forty Days and Forty Nights - Songs of Contemplation and Intimacy Vol. 1." That mp3 is available at https://www.dennisjernigan.com/store/product.php?c=24&p=2353 The lyrics can be found below. You can join Dennis and the people of All In All Church for live-stream worship on the first Wednesday evening of each month. Just go to https://www.facebook.com/therealdennisjernigan at 7 PM CST. Mark it in your calendar. Worship with All in All Church - First Wednesday of each month. Daily Devotions for Kingdom Seekers, Vol. 3 is available at https://www.amazon.com/Daily-Devotions-Kingdom-Seekers-Vol-ebook/dp/B081K8TZLX Check out my Patreon page at https://www.patreon.com/DennisJernigan and read through the various tiers of support and discover the myriad of benefits you will receive based on the level of support you choose. If you're willing, go ahead and sign up! You will find the show notes and lyrics below: Hello and welcome to the Dennis Jernigan podcast. Through the years God has seen fit to give me many songs and there's a story behind each and everyone of them. This week's song is no different. The song is called The Source and it can found on my recording Forty Days & Forty Nights - Songs of Contemplation and Intimacy, Volume One. This particular song came on May 8, 2010, which happened to be day six of a 40 Day Fast I was doing as a means of cleansing my soul, mind, and body in order to draw closer to Jesus. That means of helping me keep my eyes and mind focused on Jesus, I was meditating daily on Psalm 40 and on Isaiah 40. This song came as I meditated on Psalm 40 verse three part a which says, “Many will see and fear And will trust in the LORD.” In those days I was still traveling and ministering around the world quite a bit and honestly felt a bit overwhelmed and out of control of my life. It seems like my life was well ordered and very much in sync with the Lord, but reality was that I had many things I was clinging to which the Lord wanted me to release to him. Some of the hardest things to release in my life involved my children. Basically, I was having to learn to let them go and release them to begin their own adult journeys without me trying to control or manipulate them in anyway regarding the choices they would need to make on their own. On another level, the political climate of those days was becoming quite hostile toward me which, in turn, worked against me feeling free enough and safe enough to share my story of deliverance from same-sex attraction. Even though I knew God was the source of my strength, I begin to recognize during the fast that there were still areas of fear that I needed to deal with. I desperately needed to strip away all the fear from every area of my life and I did this by reminding myself that God loves me with the passion and intensity of 100 million stars and that he is the absolute source of everything good in my life. He spoke the universe into existence. He set every star, every galaxy, and every planet in just the exact place in the gravitational force to sustain life. Quite simply, I truly needed to see him as my all in all. The Lord reminded me that he would be with me every step of the way through this journey we call life. He reminded me that I was never and had never ever been alone. He reminded me I was not here to be served but that I was here to lay down my life as a servant to those around me. He reminded me that even if I lost my life due to my faith, there would be no big change because I would still be with him. The bottom line was becoming quite evident to me. I needed to see Jesus Christ as the source, as the only one who could truly meet my deepest needs. And let's take the next five minutes and simply acknowledge the fact that Jesus Christ is the source of everything we all need. He is here. Let's acknowledge that truth whether we feel anything or not. Let's plug into out Source right now. Ready? SONG Regardless of our circumstances, regardless of the countless hurts and wounds we receive throughout this journey we call life, and regardless of what anyone else thinks about our faith in Jesus, our God is the ultimate source and he is ultimately in control…especially when our lives seem to be spinning out of control. I have Parkinson's and I hate it, but I believe my God is able to use it for my good and for his glory - and that is enough for me. My personal goal is to just simply stay connected to him each and every moment of each and every day. John 15:4-9 in the NIV has become very dear to me due to my health issues. In these verses, Jesus says it so clearly and I take it so personally: 4 Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. 5 I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. 6 If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. 8 This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples. 9 As the Father has loved me, so have I loved you. Now remain in my love.' No matter what, I must remain connected to Him. I must - WE must - remain in His love. It is in this place of God's love that the cares of this world - even Parkinson's - is unable to touch me. And I can live…I mean REALLY live…with that. Thank you for tuning in to The Dennis Jernigan Podcast! For more about my journey, music, and updates, visit dennisjernigan.com. Stay connected by following me on Facebook, Instagram, and enjoy my music on various streaming platforms. If you'd like to support this podcast's creation or the many various ways I still seek to minister the life and love of Jesus to others, consider joining my team at www.patreon.com/dennisjernigan. If you're looking for the mp3 of the song “The Source" from the album "Forty Days and Forty Nights - Songs of Contemplation and Intimacy Vol. 1," head over to the store at dennisjernigan.com or find it on your favorite streaming service. Remember this from today's episode: the one and only place in the entire universe to have all your needs met is in our relationship with Jesus Christ through faith. He is the vine from which we receive the fulness of life and we are the branch which extends His life and love to others. You and I are not here for ourselves. We are servants of the Kingdom…even with something like Parkinson's thrown into the mix. My plan? To minister to the needs of others in spite of Parkinson's. Now, go forth and embrace the truth of who your heavenly Father says you are.   The Source Words & Music by Dennis Jernigan Received on May 8, 2010 Psalm 40:3b ©2010 Shepherd's Heart Music, Inc./Dennis Jernigan Administered by PraiseCharts.com   Verse All of the things that I think I need Do I control them or do they control me Feed the hunger, quench the thirst in me Take control of my lack of control Loose the grip of my sense I see hold And feed the hunger, quench the thirst in me   Chorus And many will see, and many will hear And many will know, and many will fear That you are the reason, You are the answer To their existence   So here is my life Lord, take it and use it I will find life the moment I lose it You are the reason, You are the answer to my existence You are the source, You are my source   Verse Two I am not here for my own happiness You created me to proclaim and confess That you alone are God and very source   I will be the cloth used to wash men's feet Hid behind the cross helping others to see That you alone are God the very source Chorus And many will see, and many will hear And many will know, and many will fear That you are the reason, You are the answer To their existence   So here is my life Lord, take it and use it I will find life the moment I lose it You are the reason, You are the answer to my existence Chorus And many will see, and many will hear And many will know, and many will fear That you are the reason, You are the answer To their existence   So here is my life Lord, take it and use it I will find life the moment I lose it You are the reason, You are the answer to my existence You are the source, You are the source

ABOUT THE EPISODEChristianity hinges on history: if the Gospels are not trustworthy accounts of Jesus's life, death, and resurrection, the faith collapses. But are they myth shaped by early belief, or historical testimony grounded in eyewitness experience and apostolic oversight? This question is not peripheral—it is foundational.Timestamps00:36 – Intro02:18 – Guy Waters' and Stephen Wellum's Introductions05:43 – Christianity Stands or Falls Upon Historical Facts11:10 – Four Gospels and No More15:48 – What About Gnostic or Apocryphal Gospels?17:32 – Why is the Idea of ‘Myth' Appealing?23:00 – The Gospels Are Reliable Accounts26:33 – The Gospels Are Historical Accounts by Eyewitnesses30:46 – The Synoptic Problem34:03 – Three Proposals to This Problem38:00 – When to Turn to a Passage in Another Gospel?44:35 – Why Is John Just Different?49:12 – Concluding Thoughts53:47 – OutroResources to Click“The Reliability of the Gospels: Rock or Sand?” – Guy WatersTheme of the Month: One Gospel, Four WitnessesGive to Support the WorkBooks to ReadJesus and the Word – Rudolf BultmannJesus Outside the New Testament: An Introduction to the Ancient Evidence – Robert E. Van VoorstThe Canon of Scripture – F.F. BruceThe Canon of the New Testament: Its Origin, Development, and Significance – Bruce MetzgerThe Biblical Canon: Its Origin, Transmission and Authority – Lee Martin McDonaldThe Gospel and the Gospels: Christian Proclamation and Early Jesus Books – Simon J. GathercoleThe Genuine Jesus and the Counterfeit Christs: New Testament and Apocryphal Gospels – Simon J. GathercoleJesus and the Gospels: An Introduction and Survey – Craig BlombergThe Life of Jesus Critically Examined – David F. Strauss ed. Peter C. HodgsonJesus and the Eyewitnesses: The Gospels as Eyewitness Testimony – Richard BauckhamMatthew (BECNT) – David L. TurnerThe Gospel According to John (PNTC) – D.A. CarsonStudying the Synoptic Gospels – E.P. Sanders and Margaret DaviesThe Synoptic Problem: An Introduction – Robert H. SteinThe Reliability of the Gospel Tradition – Birger GerhardssonJohn: The Maverick Gospel – Robert KysarThe Testimony of the Beloved Disciple: Narrative, History, and Theology in the Gospel of John – Richard BauckhamThe History of the Church – Eusebius“Why Four Gospels,” in Selected Shorter Writings, Vol. 2. – B.B. Warfield ed. John Meeter

Hey, Comedy Lovers! ✤ Welcome to "Ian Lara" ⭐ All advice is bad advice, please do adult things and put this podcast on in the background.

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

Audio, eng_t_norav_2025-08-11_lesson_bs-tes-10-or-pnimi_n3_p1. Lesson_part :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 3. Part 10 :: Daily_lesson 3

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Video, eng_t_norav_2025-08-11_lesson_bs-tes-10-or-pnimi_n3_p1. Lesson_part :: Lessons_series. Baal HaSulam. Study of the Ten Sefirot. Vol. 3. Part 10 :: Daily_lesson 3

This week's guest curator is Jay Sweet, my former Tunestiles Podcast co-host, and we're back for a second round of fictional bands, stemming from various movies, TV shows, cartoon and pop culture moments throughout the decades. Be sure to check out Vol. 1, to get the complete fictitious experience!   Be sure to visit MyWeeklyMixtape.com to hear all of the songs we discussed in this episode, and join the My Weekly Mixtape Discord Server via the link on the episode page! Theme music is "Unveiled" by The 4th. You can find the album on Spotify, Apple Music, Amazon Music, Pandora, YouTube, Bandcamp & more! FOR MORE ON MY WEEKLY MIXTAPE Website: http://www.myweeklymixtape.com Patreon: https://www.patreon.com/myweeklymixtape Facebook: http://www.facebook.com/myweeklymixtape X: https://x.com/myweeklymixtape Instagram: https://www.instagram.com/myweeklymixtape Threads: https://www.threads.net/@myweeklymixtape  Blusky: https://bsky.app/profile/myweeklymixtape.bsky.social  TikTok: https://www.tiktok.com/@myweeklymixtape Learn more about your ad choices. Visit megaphone.fm/adchoices

Saxofón, trompeta, trombón, flauta... Venimos con muchos vientos, de alta y baja escuela, frescos, pesados, sugerentes, susurrantes... Don Víctor y Bustalter están aquí para poner la brisa que necesitas. Vol. 2.Escuchar audio

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.

(Víspera del Día Internacional de las Poblaciones Indígenas) Entre los indios chocóes, cuando fallece un niño los padres creen que su espíritu regresará. En vez de serles motivo de aliento o de consuelo, les infunde temor el regreso de esa indefensa criatura porque suponen que viene a llevarse a uno de sus hermanos. Y como si eso fuera poco, la presencia del espíritu de ese inocente ser querido implica que morirán, uno tras otro, los próximos hijos que nazcan. A esto se debe que le lleven a la tumba todos los objetos que han formado parte de su vida, tales como sus juguetes, utensilios y asientos. Además de pintarse todo el cuerpo, los trastornados padres cambian los vestidos que llevan puestos: la madre los cambia con una amiga y el padre con un pariente. Piensan que así el espíritu del pequeño no podrá reconocerlos, y por lo tanto no les hará daño. No pueden cambiar vestidos con cualquiera, porque las personas con las que cambian podrían sufrir personalmente o en su familia las consecuencias que los padres procuran evitar. Según los antropólogos Roberto Pineda Giraldo y Virginia Gutiérrez de Pineda, es por esa razón que la madre cambia su faldellín con el de una mujer que ya no concibe o es estéril, y el padre su taparrabo con el de un anciano.1 ¡Qué triste es sumarle a la desgracia de la pérdida de un hijo el espanto de su reaparición con malas intenciones! La vida es cruel, ¡pero eso es el colmo! Es particularmente infeliz cuando se reconoce que Dios nuestro Creador nos desea todo lo contrario en semejantes circunstancias. Él envió al mundo a una indefensa criatura a que naciera en un pesebre, para que posteriormente muriera como nuestro inocente ser querido, clavado en una cruenta cruz. Ése que se hizo pequeño y murió por nosotros es su único Hijo, Jesucristo. Y los únicos hermanos que tiene somos los que por la fe aceptamos ser adoptados como hijos de su Padre, que sólo así llega a ser «el Padre nuestro que está en el cielo». Mediante su muerte ese Hijo de Dios nos salva de la muerte eterna. Viene otra vez a llevarse a sus hermanos, pero lo hace con el fin de darnos vida eterna a nosotros y a futuros hermanos que nazcan de nuevo al aceptarlo como su Salvador personal. Así queda enterrada la vieja naturaleza de nuestra vida pasada. A Dios no lo engañamos con cualquier cambio de indumentaria. Más vale que sigamos el consejo de San Pablo: que nos quitemos el ropaje de la vieja naturaleza y nos pongamos el de la nueva.2 Así cuando Cristo regrese, nos reconocerá y nos llevará a estar con Él y con nuestros seres queridos que ya estén con Él en gloria. Carlos ReyUn Mensaje a la Concienciawww.conciencia.net 1 Javier Ocampo López, Supersticiones y agüeros colombianos (Bogotá: El Áncora Editores, 1989), p. 147, tomado de Roberto Pineda Giraldo y Virginia Gutiérrez de Pineda, «Ciclo vital y chamanismo entre los indios del Chocó», Revista colombiana de antropología (Bogotá: Vol. XXV, 1984-85), pp. 114-15. 2 Col 3:5-11

This content is for Members only. Come and join us by subscribing here In the meantime, here's some more details about the show: It's a warm welcome then to the man himself: Dr. Brad Stone - the JazzWeek Programmer of the Year 2017, who's here every Thursday to present The Creative Source - a two hour show, highlighting jazz-fusion and progressive jazz flavours from back then, the here and now, plus occasional forays into the future. Please feel free to get in touch with Brad with any comments or suggestions you might have; he'll be more than happy to hear from you: brad@soulandjazz.com or follow him via Facebook or Bluesky. Enjoy! The Creative Source 7th August 2025 Artist - Track - Album - Year Etienne Charles    Gullah Roots    Gullah Roots    2025 Ark Ovrutski    South Orange Samba    Bass Delight    2025 Mike Freeman Zonazibe    Valentine    Circles in Yellow room    2025 Sandy Cressman    Deixa O Amor Florescer (Let Love Fluorish)    Salsa de la Bahia, Vol. 3: Renegade Queens    2025 Jimmy Greene    Anhelando    As We Are Now    2025 Sam Dillon    Past Time    My Ideal    2025 Kurt Ribak    Will I Ever See You Again    Past Present Future    2025 Gerald Clayton    Cinnamon Sugar    Ones & Twos    2025 Chad McCullough    Lake Ohrid Lament    Transverse    2025 John Yao and his 17 Piece Instrument    Not Even Close    Points in Time    2025 Steve Allee Big Band    Full Circle    Full Circle    2025 Tim Jago    Calypso'ish    Time Shift    2025 José Gobbo Trio    If the Sun Could Stay a Little Longer    Confluence    2025 Rez Abassi Acoustic Quintet    You Are    Sound Remains    2025 Diego Piñera feat. John Patitucci & David Kikoski    The Struggle    Evidence    2025 Dawn Clement    Easy E    Delight    2025 Anat Fort    Yallah    The Dreamworld of Paul Motian    2025 Alister Spence Trio    Beginning of the End of the Beginning    Gather    2025 Anat Fort    Arabesque    The Dreamworld of Paul Motian    2025 Claudio Scolari Project    Unfolded Silence    Bloom    2025 The post The Creative Source (#CreativeSource) – 7th August 2025 appeared first on SoulandJazz.com | Stereo, not stereotypical.

Ep 146: August 6, 2025 -  How do UFOs burst out of ocean waters completely dry? Linda is on vacation for the next two weeks. Please enjoy this special rebroadcast. “Unidentified Submerged Objects” - USO Underwater hydrophone program called SOSUS SURTASS - Surveillance Towed-Array Sensor Program   Interview with 17-year U.S. Navy Veteran “John Smith” OTA Analyst for prototype research “tracking things up to 700 knots” “they would just pop into the water…speed up to 700 knots” “they have full control of the skies and water” “When it breached the water, it was completely silent. There wasn't any water dripping off of it.” “Their technology is a whole lot better… some kind of field…something is preventing the pressure from crushing them” “Boomerang-looking shape” “No lights at all” “Kind of a grey, almost like a navy ship grey” “Straight up…gone within 10 seconds” “We don't have that technology” Stay tuned for Part 2, next week! ==== NEW PRINTINGS NOW AVAILABLE: Glimpses of Other Realities, Vol. 1: Fact & Eye Witnesses   Now available on Amazon: https://earthfiles.com/glimpses1  Glimpses of Other Realities, Vol. 2: High Strangeness   Now available on Amazon: https://earthfiles.com/glimpses2 An Alien Harvest: Further Evidence Linking Animal Mutilations and Human Abductions to Alien Life Forms   Now available on Amazon: https://earthfiles.com/aah ====   #LindaMoultonHowe #Earthfiles — For more incredible science stories, Real X-Files, environmental stories and so much more. Please visit my site https://www.earthfiles.com — Be sure to subscribe to this Earthfiles Channel the official channel for Linda Moulton Howe https://www.youtube.com/Earthfiles. — To stay up to date on everything Earthfiles, follow me on FaceBook@EarthfilesNews and Twitter @Earthfiles.  To purchase books and merchandise from Linda Moulton Howe, be sure to only shop at my official Earthfiles store at https://www.earthfiles.com/earthfiles-shop/ — Countdown Clock Piano Music:  Ashot Danielyan, Composer:  https://www.pond5.com/stock-music/100990900/emotional-piano-melancholic-drama.html

Thank you for tuning in for another episode of Life's Best Medicine. Peter Ballerstedt, PhD (aka “The Sodfather” of the Ruminati) is a renowned forage agronomist and passionate advocate for the vital role of ruminant agriculture in both human health and sustainable ecosystems. With a ​B.S. (1981) and M.S. (1983) from the University of Georgia and a Ph.D. (1986) in forage management with a minor in ruminant nutrition from the University of Kentucky, Peter served as the forage extension specialist at Oregon State University from 1986 to 1992. He later joined Barenbrug USA, leading forage product initiatives from 2011 through 2023, and has received major recognition such as the Allen Award of Illumination from the American Forage and Grasslands Council for elevating the value of grasslands worldwide  . Peter's work bridges two worlds: agronomy and metabolic health. He challenges conventional food narratives by emphasizing how ruminant animal-source foods play an essential role in addressing metabolic dysfunction and broader ecological sustainability  .   In this episode, Dr. Brian and Peter talk about… (00:00) Intro (08:30) The harmonizing of proper human nutrition, metabolic health, and environmental sustainability (11:48) Why focusing on eating nourishing foods makes more sense than focusing on calories (15:48) Why animal based food is brain food and fosters increased prosperity for a developing world (22:40) How the population can best be educated about the principles of nutrition (29:48) Why beef is so expensive and how it can be raised at lower cost, more humanely, and more sustainably (38:05) The global emissions of the pharmaceutical industry (39:57) Bad nutritional and medical info that just won't die (48:28) Operation Grassroots (53:45) The gut microbiome and how color speaks to the nutritional value of food (57:26) Cow die-offs and how they happen (58:44) Outro   For more information, please see the links below. Thank you for listening!   Links:   Peter Ballerstedt, PhD: IG: https://www.instagram.com/grassbased/?hl=en X: https://x.com/grassbased?lang=en Substack: https://ruminati.substack.com “Foods of Animal Origin: A Prescription for Global Health,” Animal Frontiers, Oct 2019. Vol 9, No. 4 https://academic.oup.com/af/issue/9/4 “The Societal Role of Meat,” Apr 2023, Animal Frontiers, Vol 13, Issue 2 https://academic.oup.com/af/issue/13/2 “Animal source foods in ethical, sustainable & healthy diets” (a dynamic white paper) https://aleph-2020.blogspot.com/ AgNext CSU (Sustainable Solutions for Animal Agriculture) https://agnext.colostate.edu/ CLEAR (Clarity and Leadership for Environmental Awareness and Research) Center at UC Davis - https://clear.ucdavis.edu/ The Dublin Declaration of Scientists on the Societal Role of Livestock https://www.dublin-declaration.org/ The Denver Call for Action https://www.dublin-declaration.org/the-denver-call-for-action “Regenerating Public Health.” 9 th National Grazing Lands Conference, 2024 https://youtu.be/F5MeYHh9W-Y?si=AzaVZ91d2zuS-w7b “Ruminating on Protein: Plants & Animals.” Low Carb Sydney, 2023. https://youtu.be/lzsEqV0Bjcs?si=reiZgiJWhU77G45Q Promoting Grasslands' Role in the World of 2050. Opening Address, XXV International Grasslands Congress, 2023. https://youtu.be/CbRcQzf5z0o?si=RvUsLuQBYcCYuLPP&t=1436 “There IS an Existential Crisis.” Keto Salt Lake, 2022. https://youtu.be/4tXsnjLC0nM?si=O5xMlZ4wqyDiI0w4 “Why We Need a Ruminant Revolution.” Joint International Grassland Congress & International Rangeland Congress, Kenya, 2021 https://youtu.be/BXxCUhOt_bo?si=WLDr1XpNLLmNMYIT “Ruminant Reality: Diet, Human Health and the Environment.” Low Carb Breckenridge, 2017. https://youtu.be/cRmwobXCc4c?si=ZqcvZAhen1vqZ2WV   Dr. Brian Lenzkes:  Arizona Metabolic Health: https://arizonametabolichealth.com/ Low Carb MD Podcast: https://www.lowcarbmd.com/ Brain Bootcamp: https://prescott-now.com/event/brain-bootcamp-resource-event/   HLTH Code: HLTH Code Promo Code: METHEALTH • • HLTH Code Website: https://gethlth.com

Fitz Hugh Ludlow’s fame as a writer was directly tied to his drug use initially. In his final years, his advocacy for treatment of the illness of addiction was really ahead of its time. Research: “Beyond the Hasheesh Eater: Fitz Hugh Ludlow, A Nineteenth Century Writer and Adventurer.” Schaffer Library. Union College. https://exhibits.schafferlibrarycollections.org/s/beyond-the-hasheesh-eater-fitz-hugh-ludlow-a-nineteenth-century-writer-and-adventurer/page/welcome Bredeson, Robert C. “Landscape Description in Nineteenth-Century American Travel Literature.” American Quarterly, vol. 20, no. 1, 1968, pp. 86–94. JSTOR, https://doi.org/10.2307/2710992 Day, Horace B. “The Opium Habit.” 1868. Accessed online: https://www.gutenberg.org/cache/epub/7293/pg7293-images.html “Death of Fitz Hugh Ludlow, the Hasheesh Eater.” The Buffalo Daily Repiblic. Oct. 7, 1870. https://www.newspapers.com/image/1140456339/?match=1&terms=Fitz%20Hugh%20Ludlow “Fitz Hugh Ludlow.” New York Times. Oct. 9, 1870. https://www.newspapers.com/image/26001499/?match=1&terms=Fitz%20Hugh%20Ludlow “Fitz Hugh Ludlow.” New York Times. Sept. 12, 1903. https://www.newspapers.com/image/20430047/?match=1&terms=Fitz%20Hugh%20Ludlow Hendricks, Gordon. “Roaming the West with ALBERT BIERSTADT.” The American West. Vol. XII. No. 1. January 1975. https://npshistory.com/newsletters/the-american-west/v12n1.pdf “Ludlow, Fitz Hugh (1836-1870).” The Vault at Pfaff’s. Lehigh University. https://pfaffs.web.lehigh.edu/node/54134 Ludlow, Fitz-Hugh. “Among the Mormons.” The Atlantic. April 1864. https://www.theatlantic.com/magazine/archive/1864/04/among-the-mormons/306013/ Ludlow, Fitz Hugh. “The Apocalypse of Hasheesh.” Putnam’s Monthly. Vol. VIII. December 1856. Accessed online: https://web.archive.org/web/20140503090034/http://www.lycaeum.org/nepenthes/Ludlow/Texts/apocalyp.html Ludlow, Fitz Hugh. “The hasheesh eater : being passages from the life of a Pythagorean.” New York. Harper and Bros. 1857. https://archive.org/details/66640730R.nlm.nih.gov/mode/2up Ludlow, Fitz Hugh. “The heart of the continent : a record of travel across the plains and in Oregon, with an examination of the Mormon principle.” New York. Hurd and Houghton. 1870. Accessed online: https://archive.org/details/heartofcontinent00ludl/page/n5/mode/2up Ludlow, Fitz-Hugh. “If Massa Put Guns Into Our Han's.” The Atlantic. April 1865. https://www.theatlantic.com/magazine/archive/1865/04/if-massa-put-guns-into-our-hans/629143/ Ludlow, Fitz-Hugh. “Seven Weeks in the Great Yo-Semite.” The Atlantic. June 1864. https://www.theatlantic.com/magazine/archive/1864/06/seven-weeks-in-the-great-yo-semite/628596/ Ludlow, Fitz-Hugh. “Through-Tickets to San Francisco: A Prophecy.” The Atlantic. November 1864. https://www.theatlantic.com/magazine/archive/1864/11/through-tickets-to-san-francisco-a-prophecy/628652/ “Ludlow-Santo Domingo Library.” Harvard Library. https://library.harvard.edu/collections/ludlow-santo-domingo-library See omnystudio.com/listener for privacy information.