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This chapter contains the most extensive and profound prayer of Jesus we have. When Jesus prayed at Lazarus's tomb he made it clear that he had no need of expressing prayer because he is one with God in his whole life, the union true prayer expresses. Nevertheless, he prayed for the benefit of those present (11:41-42), and the same is true here as well (17:13). Jesus' whole life has been a revelation of the Father, based on Jesus' union with him, so it is appropriate that his teaching concludes in the form of prayer, the genre most closely associated with union with God. Other farewell discourses also conclude with prayers (for example, 4 Ezra 8:19b-36; Beasley-Murray 1987:293), but in Jesus' case prayer is itself related to the essence of his message.
As Jesus turns to address the Father his speech implies that he is taken up into the eternal presence (cf. Brown 1970:747). He speaks as if his work were already complete (for example, v. 4). Indeed, he even says, "I am no longer in this world" (v. 11, completely obscured in the NIV). But right after that he says, I say these things while I am still in the world (v. 13). He is right there with his disciples just before his death, but he is praying from the realm of eternity. Just as the book of Revelation reveals from a heavenly perspective the certainty of God's unfolding will, so this prayer of Jesus shows that he is completely confident in the outworking of that will.
Jesus' intercession for his disciples from within God's presence anticipates his role after his ascension (cf. 1 Jn 2:1). Because this intercession corresponds to the role of the high priest elsewhere in the New Testament (Rom 8:34; Heb 7:25-26) and because Jesus uses sacrificial language when he refers to sanctifying himself (17:19), this prayer has been known as the High Priestly Prayer. In the fifth century Cyril of Alexandria saw these two activities as fitting for the one who is "our great and all-holy High Priest" (In John 11.8).
This chapter completes the chiasm of the farewell discourse spelled out in 13:31-35, with a return to the glory mentioned in 13:31-32 (see comment on 13:31). This passage concentrates on the relation of the Father and the Son and the glory they share. The Father is seen as the one who "gives" (used thirteen times of the Father in this chapter), highlighting his grace and his role as source of all. Jesus focuses specifically on the Father's gift to the Son of disciples. The Son continues to show himself to be the revealer sent from the Father, but he is seen also as a giver--he gives his disciples the Father's word, glory and eternal life.
This prayer gathers many of the key themes found throughout the Gospel. Indeed, "almost every verse contains echoes" (Dodd 1953:417). The Son's work in the disciples is developed through the themes of faith, knowledge, love, indwelling, oneness and God's name. There is also an emphasis on the world, including its separation from God, God's love for it and the disciples' mission to it.
As with much of the farewell discourse, this material is complex and can be outlined in several ways (cf. Brown 1970:748-51; Beasley-Murray 1987:295-96). Jesus begins with a petition for the glorification of the Father and the Son (vv. 1-5), after which he prays for the disciples gathered around him, first describing their situation (vv. 6-11) and then praying that they be protected and sanctified by God (vv. 11-19). Jesus then prays for all who will become believers through the witness of the eleven, that they may share in the divine oneness (vv. 20-24). He concludes with a summary of his past and future work (vv. 25-26).
In his prayer Jesus will speak of the past and the future from an eternal perspective, but it is all grounded in the present, at this particular climactic point in salvation history: Father, the time ["hour," hora] has come (v. 1). This hour has cast its shadow over the whole story (2:4; 7:6, 8, 30; 8:20), and its arrival has already been signaled (12:23), with its implications for glory (12:27-28), judgment (12:31-32) and Jesus' return to the Father (13:1). Jesus now addresses the theme of glory, asking the Father to glorify the Son so that the Son may glorify the Father (v. 1). Thus, even in asking on behalf of himself his ultimate goal and delight is the Father. In general, to glorify someone means to hold him or her up for honor and praise. So on one level the Son is asking that his own honor be revealed, namely, that he is one with God; Jesus in turn will glorify the Father as he continues to reveal him as one worthy of all praise and worship. In John, however, glorification also has a more specific meaning: the death of the Son of God. Throughout the Gospel, Jesus has revealed the Father's glory by manifesting his characteristic gracious love. In the death of the Son this same love is revealed most profoundly, for God is love, and love is the laying down of one's life (cf. 1 Jn 4:8, 16; 3:16). Thus, in his death Jesus will reveal his own character and his Father's character to be gracious love.
In verse 2 Jesus expands this request for glorification, though following his exact train of thought requires careful attention. According to the NIV, Jesus' request for his glorification is grounded on (for) the authority that the Father already gave him over all people (pases sarkos, "all flesh"). But for (kathos) could also be translated "just as," indicating that the previous granting of authority is not the grounds for the glorification, but, rather, comparable to the glorification. We will soon see reason to prefer this alternative.
What authority is Jesus referring to? Earlier in the Gospel Jesus spoke of his authority from the Father to give life and to judge (5:20-27). Now he is speaking of the role the Father gave the Son as agent of creation. While "all flesh" commonly means "all people," the expression can also mean "all life on earth" (for example, Gen 7:15-16, 21; Alford 1980:875), which would be in keeping with the Son's being the one through whom "all things were made" (1:3).
The last part of verse 2 refers to the Son's giving eternal life to all those you have given to him. The NIV takes this as the purpose (that) of the Father's granting Jesus authority over all people. This is possible grammatically, but it does not do justice to the distinctions between the two halves of the verse. It is better to take the second half of verse 2 as parallel to that your Son may glorify you in verse 1. In other words, the Son will glorify the Father through giving eternal life to those the Father gives him. And the Father's glorification of the Son is in keeping with his having given him authority over all flesh.
Thus, the flow is from creation to new creation. In both cases the Father is the ultimate source, and the Son is God's agent. The Son has given life to all creation, and now it is time for him to give eternal life to those within creation given him by God. As with the Son, so with the disciples--the Father is their source (cf. 6:37, 39; 10:29; 17:6; 18:9). He gives them to the Son, and the Son gives them eternal life. The Father acts while they are still dead (cf. Eph 2:1-10); all is of his grace. Both divine sovereignty and human responsibility have been stressed throughout this Gospel, but there is never any doubt that all depends on the Father's grace. "In the contrast between all flesh and whatsoever thou hast given is expressed the inevitable tragedy of the mercy of God; it is offered to all, but received by the few, and those the elect" (Hoskyns 1940b:590; cf. H. C. G. Moule 1908:32-36).
Jesus pauses to reflect on the meaning of the term eternal life (v. 3). This verse is commonly viewed as a parenthetical statement added by John, like a footnote (Barrett 1978:503). But it flows quite naturally even when understood as Jesus' comment on what he has just said, much as verses 6-8 will comment on verse 4. Jesus' reference to himself in the third person seems strange, but the Old Testament contains examples (e.g., 2 Sam 7:20). The phrase only true God is not attributed to Jesus elsewhere, but it is similar to John's own language (1 Jn 5:20). Likewise, nowhere else does Jesus refer to himself as Jesus Christ, but this expression is very common outside the Gospels. Indeed, this double reference to the one true God and to Jesus is similar to texts in Paul contrasting the Christian faith with pagan polytheism and idolatry (1 Thess 1:9-10; 1 Cor 8:6). So the language probably comes from a later date (though cf. Mt 11:27). Most scholars today would say the thought itself is from the later church, but this begs the question of Jesus' identity and how much of the later church's understanding derives from Jesus himself (cf. C. F. D. Moule 1977). B. F. Westcott is probably closer to the truth when he says John is giving "in conventional language (so to speak) the substance of what the Lord said probably at greater length" (1908:2:244). Such is the case throughout this Gospel.The Son's ultimate mission is to give eternal life, that is, knowledge of the Father and the Son (v. 3). "The notion that knowledge of God is essential to life (salvation) is common to Hebrew and Hellenistic thought," though knowledge does not mean the same thing in every source (Barrett 1978:503). For John, this knowledge is closely associated with faith (which enables the appropriation of eternal life; 6:47; 20:31) and includes correct intellectual understanding, moral alignment through obedience and the intimacy of union (cf. Dodd 1953:151-69). That is, it refers to shared life, and because it is the life of God that is shared it is eternal life. Eternal (aionios) means unending or timeless, but it refers to not just the quantity but also a certain quality of life. In Hebrew eternal life is literally "life of eternity, age" (hayye `olam, Dan 12:2), a expression used in contrast to temporal life and also in the contrast between this age and the age to come. Indeed, the word eternal is related to the word "age" (aion). This association with the age to come is most significant in John. For in Jewish thought, life in the age to come is characterized by a restored relationship with God, and that is precisely what Jesus speaks of here. The life of the age to come is already present in Jesus and made available to his disciples, and at the heart of it is an intimate relation with God. "The only life is participation in God, and we do this by knowing God and enjoying his goodness" (Irenaeus Against Heresies 4.20.5).
This stress on knowledge sounds Gnostic. In a sense it is, and early Christians believed they had the true knowledge, as opposed to that which is "falsely called knowledge" (tes pseudonymou gnoseos, 1 Tim 6:20). Clement of Alexandria (died in A.D. 220), for example, constantly referred to Christians as the true gnostics, and his view of knowledge at core was very much in keeping with our verse. While some of the language and thought of this Gospel is similar to Gnosticism in its various forms (for which see Rudolph 1992), the fact that this knowledge comes through the historical deeds of Jesus, the incarnate Son of God, that it is grounded in faith, that it is available already now within history and that it is not concerned with self-knowledge and cosmic speculation sets it off from Gnosticism itself (cf. Schmitz and Schütz 1976:403-5). Any revealed religion will be gnostic--the issue is whether the knowledge claimed is true or false.
The statement in verse 3 is also strikingly similar in form to the central affirmation of Islam, "There is no god but Allah, and Mohammed is his Prophet." Both religions claim to honor the only true God, a theme from the Old Testament as well (e.g., Ex 34:6 LXX; Is 37:20), and both speak of the great revealer of God. But they differ radically in what is said of this revealer. Jesus is a prophet--indeed, the revealer of God par excellence. But this verse, in keeping with the whole of this Gospel, says Jesus is far more than just a prophet. For eternal life is not just a knowledge of God as revealed by the Son; it includes a knowledge of the Son himself. Thus he shares in deity, since "the knowledge of God and a creature could not be eternal life" (Alford 1980:875). This amazing statement, therefore, affirms both the equality of the Son with the Father and his subordination as son and as the one sent.
Jesus has prayed that he might glorify God in the future, but now he speaks of the glorification of the Father he has already accomplished in his ministry (v. 4). His work is not complete before his death (10:18; 19:28, 30), but he says, "I glorified [edoxasa, aorist] you on earth, having completed [teleiosas, aorist] the work. . . ." The NIV translation is grammatically possible, but it misses the eternal, confident perspective evident in Jesus' statement that his work is already over. The glorification of the Father has been the distinguishing feature of his life throughout the Gospel, a glory characterized by grace and truth (1:14). The work was given to him by the Father. So the character of the works revealed the character of him who gave them to the Son to do, and in this way the words and deeds of Jesus revealed the Father's glory. But also in the Son's obedience itself is seen the glory of God, since his humility, obedience and sacrifice reflect the love that is the laying down of one's life.
Having prayed for the glorification of the cross and its provision of life (vv. 1-2) and having mentioned the glorification evident in his ministry (v. 4), Jesus concludes with yet another aspect of the glory: And now, Father, glorify me in your presence with the glory I had with you before the world began (v. 5). Here language used of Wisdom (Prov 8:23; Wisdom of Solomon 7:25; Brown 1970:754) is taken up by the incarnate one, who is about to die. Glory now seems to refer to the shining splendor of the divine presence, the "unapproachable light" that Paul mentions (1 Tim 6:16). Nevertheless, it still retains the element of love. For the Son is asking that, through the glorification of the cross, resurrection and ascension, he may return to where he was before, beside (para; NIV, with) the Father (cf. vv. 2, 24; 1:18, H. C. G. Moule 1908:40-42). The ineffable mystery of the loving unity of the Godhead is here revealed to us once again.
As in verse 4, Jesus again speaks as if his ministry is complete: "I revealed [ephanerosa, aorist] your name [cf. NIV margin] to those whom you gave me out of the world" (v. 6). Revealing the name could point specifically to Jesus' use of the I AM (Dodd 1953:417; Brown 1970:755-56), but in any case it certainly means to make manifest the person and character of God (cf. 1:12). Thus, revealing the name is similar to revealing the glory, and, like the glorification, it will not be complete before Jesus' death. The manifestation through teaching has been completed, but the climactic revelation through death and resurrection yet remains.
The disciples were given to Jesus by the Father from the world, another reference to the amazing grace of God. The Father is the ultimate agent in the disciples' lives just as he is in Jesus' life. Jesus states the pattern of relations very succinctly: They were yours; you gave them to me and they have obeyed your word (v. 6). What does it mean that they were God's? Some would see here a reference to predestination (Barrett 1978:505)--they were the Father's through "the eternity of election" (Calvin 1959:139). But Paul, who develops this specific theme, writes that the election "before the creation of the world" is in Christ (Eph 1:4). If our text referred to this election it would seem to drive a wedge between the Father and the pre-existent Son, a false inference from this text (vv. 9-10; cf. Chrysostom In John 81.1; Augustine In John 106.5). Jesus is probably speaking not of an eternal relation but of a relation within salvation history, that is, the relation the disciples had with God through the covenant with Israel (Westcott 1908:2:246; Ridderbos 1997:551-52). Those true Israelites (1:47), who had an affinity with God (8:47), were already God's and were awaiting his Messiah, who would bring them to the fulfillment of that relationship. The Father gave them to the Son for this purpose; and through their faith and obedience, as they were drawn by God to the Son and his teaching (6:44-45, 60-66), they demonstrated that they were God's. This relationship is about to be changed radically, for the disciples are now on the brink of the birth from above. Thus, the disciples were already of the Father--there was an affinity--just as the opponents were of their father, the devil (8:42-47). This interpretation leads us to ask why some had (and have) an affinity for God and some do not, why some, but not others, have hardness of heart that alienates them from the life of God (cf. Eph 4:18). Since both divine grace and human responsibility are mentioned together in this Gospel, the answer probably lies in some combination of the two, a combination that eludes our full understanding.
The point here, however, is that true Israelites whom God has shepherded have been handed over by him to Jesus, and the sheep have recognized his voice and have received Jesus as come from God. In doing so they have obeyed ["kept," teterekan] your word (v. 6). This is the only such reference in John to keeping the Father's word. Most interpreters think this refers to keeping Jesus' word, which is God's word. Jesus will speak of that soon (vv. 8, 14), but here he is probably saying that the disciples obeyed the Father's voice, which was drawing them to Jesus, and that Jesus in turn passed on to them the revelation of the Father.
Jesus does then address the disciples' response to himself (vv. 7-8). These disciples, who are of God and are given by God to the Son, have been able to recognize and receive as from the Father all that the Son has received from the Father and passed on to them (v. 7). The specific reference is to Jesus' teaching, which they have received. Jesus' words are God's words, and these bring life and judgment (3:34; 6:63, 68; 12:48; 14:24; 17:14). Thus, Jesus' teaching has been grounded on his own identity as the Son sent from the Father. Accordingly, these disciples have been given to the Son; the focus is on him and their acceptance of him. They knew for certain that he came from the Father, and they believed that the Father sent him. So they knew and believed the truth about both the Son and the Father in their mutual relation.
Jesus picks up the affirmation spoken by disciples (16:30) just minutes before he began his prayer. Their knowledge and faith are not as complete as they think it is, but Jesus affirms they have reached a decisive point. They have believed in him and hung in with him, even when most of his followers abandoned him (6:60-69). There is still an enormous amount they do not know, and Jesus told them as much when he promised them the Paraclete to instruct them (14:26; 16:13). But the foundation has been laid, and it is secure. They have been receptive, the fundamental attitude of a true disciple, and now they have grasped the crux of the revelation--the identity of the Son in relation to the Father. The grace of revelation has been met with by human response of humble openness, faith and obedience. Jesus' affirmation of these disciples should be tremendously encouraging to present-day disciples. Here we see God's acceptance of believers despite their great ignorance and weakness.
The disciples' relation to God has enabled them to recognize the Son and believe in him. It is for these believers--and not the world, which has rejected Jesus--that he is now praying (v. 9). Jesus' frank statement I am not praying for the world may sound as though he has nothing to do with the world, and it has even led some to think he only ever prays for the elect (Calvin 1959:140-41). But, in fact, he does go on to pray for the world (vv. 21, 23)! So here he means the petitions that follow about protection, sanctification and union with God are prayers only for the disciples (cf. Alford 1980:877). None of these petitions are applicable to the world, to the system and those beings in rebellion against God. Since it is through the disciples' witness that the world will continue to be challenged with God's love and call, Jesus' prayer for his disciples is actually an indirect prayer for the world (Beasley-Murray 1987:298).
Jesus repeats his earlier description of the disciples (v. 6) but changes it subtly. These disciples are those the Father has given the Son--for they are yours. They were the Father's before he gave them to the Son, and they remain the Father's after he gives them to the Son. The next verse (v. 10) explains how this can be: All I have is yours, and all you have is mine. Here is the fundamental truth of this Gospel--the oneness of the Father and the Son--expressed in terms of possession. The disciples' very relations with the Father and Son bear witness to this foundational truth. They have been given to the Son and yet remain the Father's because of the divine oneness. Here, as throughout this Gospel, Jesus' deeds and words make no sense unless one realizes he is God. Indeed, this very statement bears witness to this claim. For anyone can, and should, truthfully say to the Father, all I have is yours. But the reverse, all you have is mine--"this can no creature say before God" (Alford 1980:878). The glory that Jesus says has come to him through them comes from both the Father and the disciples. In the Father's giving the disciples to Jesus, the Father bore witness to this relation of oneness; and the disciples, who were of the Father, recognized him and believed in him.
So we see that the mutual glorification between the Father and the Son for which the Son is praying (v. 1) has already occurred on one level. But now Jesus looks to the time when the Son is taken from them and they are left in the world (v. 11a). The relation that has begun must now be maintained in this new situation; and the glory that has begun must come to completion in divine oneness (v. 22) and then eventually, in yet another stage, in the fullness of the revelation of the glory of Son (v. 24). The world and the evil one would like to thwart these plans, so Jesus now turns to pray for his disciples in the situation they are about to face.
But more is involved than just the revelation of God, for the goal of keeping them in the Father's name is that they may be one as we are one (v. 11). This oneness, as will be made clear soon (vv. 21-23), is not merely a unity of thought among those who receive the teaching of Jesus. It is a matter of shared life. So name here refers not just to the revelation, but to the reality that has been revealed--the Father himself. The name is the point of contact between Christ and his disciples in the Father. "God's Name is His revelation of Himself" (Lloyd 1936: 230). When he says (again speak-ing from an eternal perspective) while I was with them, I protected them and kept them safe by that name you gave me (v. 12), he is referring to the protection they had by his own divine presence among them as the I AM. Jesus is asking God to continue to protect them by his powerful presence, a presence that will be mediated by himself and the Spirit, as he has taught in the farewell discourse (13:31--17:26).
If Jesus protected them, why did Judas fall away into destruction (v. 12)? Judas's failure to find life would raise questions for the disciples about Jesus' ability to protect them. Jesus points to two explanations for what happened to Judas. First, his action fulfilled the scriptural pattern of the enemy of the righteous sufferer (for example, Ps 41:9, which was referred to in Jn 13:18 regarding Judas). This does not mean Judas was locked into some deterministic plan but rather "Jesus knew himself to be one with, and had to go the way of, the threatened people of God in the world to fulfill their God-given task" (Ridderbos 1997:553-54). Thus, Jesus finds an assurance in the Scripture of the same sort he is offering his disciples, for they also are the threatened people of God.
The other explanation regarding Judas concerns Judas's own character as "the son of destruction" (NIV, the one doomed to destruction). While this expression can have the sense of indicating one's destiny, as the NIV takes it (cf. Beasley-Murray 1987:299), its basic idea is "to denote one who shares in this thing or who is worthy of it, or who stands in some other close relation to it" (Bauer, Gingrich and Danker 1979:834). In Ephesians, for example, the expression "sons of disobedience" (2:2, RSV) is explained in terms of actions that flow from an inner disposition (2:3). So also here the reference is primarily to Judas's own character. The text reads, literally, "no one was destroyed [apoleto] except the son of destruction [apoleias]." Judas had heard the words and seen the deeds and even been the recipient of special signs of love from Jesus (see comment on 13:26), but in his heart he was not of the Father (cf. 17:6) and so did not receive with humility, faith and obedience the one sent from the Father. When one rejects the offer of life one is left only with destruction. The tree became known by its fruit. Jesus offered life to Judas, but he did not force Judas to accept it, for he does not force anyone's acceptance (cf. Chrysostom In John 81.2). The disciples have confidence because this same offer is made to them, as it is to everyone, and they have responded and received. Jesus is saying these things in the world, that is, in the arena of conflict, so that his disciples can have the full measure of his joy within them (v. 13). This joy comes from total confidence in the Father and in his protection as well as in the intimate communion with him such as Judas lacked.
While he was with the disciples Jesus kept and guarded them (v. 12) and gave them God's word (v. 14). This is the word that both comes from God and is about God. The same expression was used earlier (v. 6) to refer to the Father's own word, but here it is his word as expressed through Jesus (cf. vv. 7-8). This word of God sets them apart from the world and causes the world to hate them, for they are not of the world any more than I am of the world (v. 14), a point he repeats for emphasis (v. 16). Again, Jesus is speaking from the eternal perspective, for the disciples' removal from the world is not complete until they have received the birth from above (1:13; 3:3-8). Already they are hated by the world because of their association with Jesus, and the world's hatred will only increase as their association becomes union.
Having spoken of what he has done for the disciples while with them Jesus returns to his request that the Father keep them (v. 11b), which he now specifies in two ways. First, this protection is to be in the midst of the world, not through removal from it (v. 15). In their identification with Jesus they draw upon themselves the world's hatred of him, but they also share in his mission to the world, as will be spelled out shortly (v. 18). Second, the protection is from the evil one (v. 15). Behind this world, which hates them, is the evil one, for "the whole world is under the control of the evil one" (1 Jn 5:19). The warfare motif runs throughout Scripture (cf. Boyd 1997) and is fundamental in Jesus' own understanding of reality.
Although Jesus is about to complete his work of salvation, God's warfare with the world will continue. Neither the Father nor the Son is going to abandon the world; rather they will continue to engage it, confront it and call it to repentance. "The disciples' place in the world is not something that they can give up because the world is not something that God can give up" (Ridderbos 1997:558). In some Christian circles today there is a healthy sense of this antagonism between the world and the people of God, though sometimes believers need to bring to this antagonism more of God's love for the world. Also, some forms of monasticism can be a direct contradiction to the Lord's will as it is expressed here, though at its best monasticism is a confrontation with the world. In other Christian circles this view of the world is unpopular, for there human culture is seen as an expression of God's word through his immanent Spirit. While God is active in culture, this latter view often leads to new revelations that contradict the revelation in Jesus and in the Scriptures as the Spirit has instructed the church. A passage such as the present one has "a message for an era that becomes naively optimistic about changing the world or even about affirming its values without change" (Brown 1970:764).
Jesus' second great petition is that the Father sanctify the disciples (v. 17). Sanctifying is not the same as the cleansing (13:10; 15:3), but it is related to the pruning (15:2). The word used here (hagiazo) is related to the word "holy" (hagios) that Jesus has just used of the Father (v. 11). It means to consecrate, to set apart. It is used for the preparation necessary for entering the presence of God (Ex 19:10, 22) and for the commissioning for a divine task, for example, that of a priest (Ex 28:41; 40:13) or a prophet (Jer 1:5; Sirach 49:7). The whole people of God are set apart for God as a holy nation (Ex 19:6), answering the call to be holy as God is holy (Lev 11:44), in contrast to the foreign nations (2 Macc 1:25-26; 3 Macc 6:3). All three of these nuances are relevant to Jesus' prayer. This sanctification is by the truth, that is, God's word. Such is a common thought in Jewish sources (Schnackenburg 1982:185), but here this word is Jesus' revelation of God in word and deed (cf. 15:3). Jesus is himself the Word (1:1), as he is the truth (14:6). God's word and truth correspond to what has already been referred to in this prayer as God's glory and name. They are all manifestations of God that point to and actually enable contact with him in and through Jesus. As the disciples share in God's glory (v. 22) and are in his name (v. 11), so here this sanctification means being drawn "into the truth, into the unity between Father and Son, and into salvation in such a way that the Father's being, his holiness, permeates them" (Tolmie 1995:225).
Because the disciples have God's truth they are set apart and sent into the world, just as Jesus was (v. 18). Like him they are to be in the world but not of it, judging and calling the world by being the presence of God's light, bearing witness to his love and offering his life in the midst of the world. They share in the very life of God in the Son of God through the Spirit of God, and thus they do the work of God as Jesus has done, revealing God's love and life and light. In this way, all three aspects of sanctification are evident: they are set apart to enter God's presence, indeed, to have his presence enter them; they are commissioned for holy service; and they constitute the holy people of God, restored Israel, who are distinct from all others in the world because of the divine presence.
Jesus concludes this section of his prayer with another reference to sanctification (v. 19), which draws out yet another nuance of the term and takes us to the heart of his work and the life to which he calls his disciples. When he says for [hyper] them I sanctify myself, he alludes to the consecration of sacrificial animals (Ex 13:2; Deut 15:19, 21) and so speaks of his coming death as a sacrifice (see comment on 10:11; cf. 1:29; 10:11, 15; 15:13; 1 Jn 3:16, Hoskyns 1940b:595-99; Schnackenburg 1982:187). It is the same theme as that found in the accounts of the Last Supper when Jesus says, "My body . . . for [hyper] you" (Lk 22:19; 1 Cor 11:24) and "My blood . . . for [hyper] many" (Mk 14:24; cf. Beasley-Murray 1987:301). Thus sanctification, like glorification, includes a reference to the cross, the moment of revelation when the truth of God--his heart of sacrificial love--is most clearly seen. The cross is the ultimate revelation of the truth, and thus his sacrificial death is necessary if the disciples are to be truly sanctified, an expression that could also be translated "sanctified in the truth" (en aletheia; cf. v. 17, en te aletheia). The cross is also the final and supreme act of Jesus' humility, obedience and death to self that have characterized his whole ministry and are at the heart of his relation with God. So his sacrificial death not only takes away the sins of the world (1:29) and reveals God; it also completes the pattern of life that he will share with them. For the disciples are to have their life in Christ, as branches are in a vine, thus sharing in his very life with the Father, which includes a death of self. They will live out the life of Christ by receiving life from the Father and by dying to self and the world (cf. Rom 12:1). And at the end, after walking as Jesus walked (1 Jn 2:6), their deaths, like Jesus', will also be a glorification of the Father (cf. Jn 21:19). Both sacrificial living and dying, whether by martyrdom or not, are part of the disciples' sanctification (cf. Chrysostom In John 82.1).
As the disciples bear witness to God in this way they will produce followers of God, just as Jesus has done. So the themes of consecration and sending lead naturally to the next section of the prayer, Jesus' petition for those who will believe as a result of the disciples' witness.
Jesus' disciples are described by him as those who will believe in me through their message (v. 20). All later belief, Jesus implies here, is to come through the apostolic word (Alford 1980:880), thereby showing that the apostolic foundation of the church (cf. Mt 16:18; Eph 2:19-20; Rev 21:14) was the will of Christ himself. This Gospel does not speak much of the twelve apostles as such (6:67), but important truths about them are conveyed, especially in the farewell discourse, which is addressed to them. Most importantly, they are the chief witnesses to Jesus (cf. 15:27), as we see here.
What follows is usually seen as the content of Jesus' prayer for all disciples--that all of them may be one (v. 21)--as it is in the NIV. The word that (hina) is used this way quite often, but it also frequently signals purpose. Jesus uses this same language in two other places in this prayer (vv. 11, 22), both times clearly indicating purpose, which suggests he intends this meaning here as well (Ridderbos 1997:559; cf. Alford 1980:880). The content of Jesus' prayer for all believers, then, would be the same as the content of his prayer for the eleven, namely, that they be kept and sanctified by God (vv. 11-19), through God's name (vv. 11-12), word (v. 14) and truth (v. 17), which they have received through Jesus. He now summarizes using yet another parallel term when he says I have given them the glory that you gave me (v. 22; cf. Schnackenburg 1982:192). Like the other terms, glory refers to the revelation of God in all his beauty of being and character. But, also like the other terms, glory is a manifestation of God himself--not just a revelation about him, but his actual presence (cf. Ex 33:18-23). Jesus shares in this glory as the eternal Son (vv. 5, 24), and he has now given (dedoka, perfect tense, another pointer to the eternal perspective of Jesus in this prayer) this glory to his disciples. In part this refers to his revelation of the Father, which he has made known to his disciples; but this revelation brings them the knowledge that is a participation in God's own eternal life (v. 3). Accordingly, Jesus says he has done all of this, here summarized as his giving of the divine glory, in order that they might share in the divine oneness.
In the first century there was a widespread belief among Jews, Greeks and Romans in the unity of humanity. Various sources for this unity were suggested, including the concept of one God, the recognition of one universal human nature, the recognition of a universal law and the notion of one world (Taylor 1992:746-49). Efforts were made to embody this unity. For example, Alexander the Great had set out to unite the inhabited world, and later the Romans picked up the same goal. On a smaller scale, the members of the community at Qumran referred to themselves as "the unity," which included a unity with the angels, thus linking heaven and earth (Beasley-Murray 1987:302). So Jesus' prayer would speak to an issue of great interest, but the oneness he refers to is distinctive in its nature from other notions of unity. It is grounded in the one God, as were some other views of unity (Taylor 1992:746), but also in himself and his own relation with the one God. He claims to offer the unity that many were desiring, but this unity is grounded in his own relation with his Father. Furthermore, he says that the band of disciples there in the room with him is the nucleus of the one unified humanity.
Jesus speaks of the oneness of all believers (that all of them may be one, v. 21) and then links this with the mutual indwelling of the Father and the Son. The NIV has this indwelling as the model for the relationship among believers: just as you are in me and I am in you. The word translated just as (kathos) can signal not only comparison but cause. Both of these two meanings are appropriate here, for the mutual indwelling of the Father and the Son is both the reason that all may be one and the pattern for such oneness. This becomes clearer when Jesus adds "that they themselves also may be in us" (v. 21; the NIV makes this a new sentence). The oneness of believers is to be found in us, in their relation to the Father and the Son. The same twofold thought occurs when Jesus repeats that they may be one as [kathos] we are one (v. 22). The oneness of the Father and the Son is both the cause of and the model for the believers' unity.
The Father and the Son's oneness has been mentioned earlier (10:30) and has been implicit in all that Jesus has said and done. This oneness includes both a unity of being and a distinctness of person, and it has been seen especially as a oneness of will and love. These are also the characteristics of the oneness that Jesus desires for his disciples to have in their relationship with one another in God. The picture of the relation believers have with one another and with God becomes clear when the various expressions are compared (see figure 1). This oneness is made possible through two types of mutual indwelling--the believers in the Son and the Son in them (14:20; 15:4-5) as well as the Son in the Father and the Father in the Son (10:38; 14:10-11; 17:21). These two types are combined to explain the believers' living in God: on the one hand, the believers are in the Son, who is in the Father (14:20; cf. Col 3:3); on the other hand, the Father is in the Son, who is in the believers (Jn 17:23). The believers' point of contact in both cases is the Son. Nowhere in this Gospel is it said that the Father is in believers or that believers are in the Father. The believers have a mutual indwelling with the Father, but only by the Son, for no one comes to the Father except through the Son (14:6). So the oneness of the Son with the Father is unique (1:14, 18), for Jesus shares in the deity of the Father. But in the Son believers have access to the Father and share in his very life, the eternal life.
Jesus seems to suggest that the actual outworking of the believers' oneness with one another in the Father through the Son is a process that will take some time, for he adds, may they be brought to complete unity (v. 23). More literally, he says, "may they have been perfected into one." The perfect tense is used, suggesting once again Jesus' eternal perspective as he prays. He is speaking, in part, about the oneness that is further perfected as the "other sheep" (10:16) and the "scattered children of God" (11:52) are gathered in. But this oneness must also refer to the oneness that is present throughout the life of the community as the community makes "every effort to keep the unity of the Spirit through the bond of peace" (Eph 4:3), for it is something that the world can notice. So this is a spiritual oneness that comes from God, but it has to do with how the community of believers lives in the world.
Indeed, Jesus says the purpose of this oneness is that the world may believe that you have sent me (v. 21). Such belief is the key response Jesus has received from his disciples (v. 8), so this is a reference to those who are still in the world yet are becoming believers. To believe that the Father sent Jesus is to accept that the Father is as Jesus has revealed him to be and that Jesus is the one way to the Father. When Jesus repeats this purpose he changes the term from believe to know (v. 23), again echoing his earlier description of the disciples (v. 8). Because this knowing is parallel to believing, Jesus does not refer to some mere intellectual recognition of the fact that the Father sent the Son, but rather to the knowledge that is eternal life (v. 3).
Thus, the disciples are sent on mission just as Jesus was sent (v. 18), and the very purpose of their life together is to bear witness to the Father and the Son. This oneness flows from a common life that is characterized chiefly by love, and thus the world will see that the Father has loved the disciples as he has loved the Son (v. 23). In other words, the amazing transcendent love evident between the Father and the Son is not an exclusive glory that humans must be content only to admire from afar. The love the Father has for Jesus is the same love he has for believers, indeed for the whole world (3:16). For "God is love" (1 Jn 4:8, 16), and "there is only one love of God" (Brown 1970:772). The believers are to embody this love and thereby provide living proof of God's gracious character, which is his mercy, love and truth. They will be an advertisement, inviting people to join in this union with God. The love of God evident in the church is a revelation that there is a welcome awaiting those who will quit the rebellion and return home. Here is the missionary strategy of this Gospel--the community of disciples, indwelt with God's life and light and love, witnessing to the Father in the Son by the Spirit by word and deed, continuing to bear witness as the Son has done.
A great deal has been written about this passage regarding the meaning and implications of this oneness for the church (cf. Staton 1997). The main points in the text seem to be that this oneness is a spiritual reality, derived from sharing in the divine life of the Father and the Son and embodied in a particular community of human beings such that it can be evident to unbelievers. In other words, it is a sacrament, a reality in the human sphere participating in the divine sphere. So this is not simply some invisible church, although the actual institutional structure of this community is not discussed beyond the reference to the apostles' word (v. 20). The actual lack of unity among Christians throughout history, both between groups of Christians and within groups, tempts a believer to despair and holds Christ up to contempt by the world. Jesus' prayer shows that there can be no oneness apart from him, yet Christians disagree on who Jesus is and how one is to relate to him! This oneness clearly must come from God and is not something people of goodwill can manufacture. It is predicated on sharing in the divine glory (v. 22) and name (v. 26). Oneness can only come through being born from above, hearing the voice of the Good Shepherd and accepting the witness of the Paraclete, thereby revealing the glory of the Father within history.
This oneness is to take place in history in order that the world can continue to be confronted with a witness to the Father. Jesus' last petition, however, looks beyond this life to heaven (v. 24). Jesus is returning to the Father, and now he prays for those you have given me, repeating again the fact that these are his disciples only because of the Father's will (cf. vv. 2, 6, 9). This expression is more literally translated as "that which you have given me," another use of the neuter singular to speak of his disciples as a unit (see note on v. 2; cf. 6:37, 39; perhaps 10:29), which is particularly appropriate after his referring to their oneness. But the band of disciples is not a faceless group; it is composed of beloved individuals who each are indwelt by the Son (15:5), and so he immediately uses the masculine plural pronoun for them (kakeinoi; left out of the NIV). In this way the grammar captures both the oneness of the community and the distinct individuals within the one community.
He whose will is one with God's will now expresses that will when he says I want. What he wants is this community of individuals to be with him where he is. So those who are "in" him are also to be "with" him, again recognizing the distinction of persons. Union with God is not homogenization. Jesus' request that they be with him raises interesting questions, since as divine Son he is present everywhere (cf. Augustine In John 111.2). But the connection with Jesus' earlier teaching about returning to take them to be with him where he is (14:1-3) suggests strongly he is referring to heaven. This being the case, his prayer takes in the whole span of the believers' life, from then on into eternity. Specifically, he wants them to see my glory, the glory you have given me because you loved me before the creation of the world. We have already seen his glory (v. 22; 1:14; cf. 2 Cor 3:18; 4:6), but there is a yet more complete vision of his glory awaiting believers. John later says that at his coming "we shall be like him, for we shall see him as he is" (1 Jn 3:2; cf. Col 3:4). What begins at his second coming will continue on, for Jesus is talking not about his coming itself but about that which takes place afterwards. He has promised Peter, and, through him, his other disciples that they will follow him later (13:36), and here is what they will meet, the glory of the Lord--the glory that comes from the Father, who is the source of all, and that is a gift of love. That which Jesus has revealed in his earthly ministry is a mere glimpse of an eternal reality that existed before creation. In his prayer, Jesus has been speaking of the future from an eternal perspective. Here in his final petition he looks on ahead to the ultimate future.
Jesus begins with the bad news: the world did not know, or recognize, the Father. In contrast (though, kai), the good news is Jesus knew the Father and his disciples knew that the Father sent the Son. In contrast with the world's ignorance of the Father is not the disciples' knowledge of the Father, but their knowledge of the Son as sent by the Father. Again we see the primacy of Jesus' role. It is precisely in and through the Son that they know the Father, for the Son has made known (egnorisa, aorist) to them the Father's name (v. 26). Earlier in the prayer (vv. 6, 11-12) the name was an expression for the revelation brought by the Son that actually brings contact with God and not just information about him.
Jesus then pledges to continue to make the Father's name known to his disciples in the future. On one important level he refers here to his imminent Passion and resurrection, for these events are the climax of his revelation of the Father, which shows most clearly the love of God. On another level he is speaking of his continued presence among the believers and his continued revelation of the Father to them after his ascension. He is repeating his promise to be with them in his resurrection appearances (14:18-20) and beyond (14:21). His continued revelation parallels the activity of the Paraclete (16:12-15, 25).
The purpose of Jesus' making God's name known to them is not that they would have information about God, but that they would have intimacy in order that the love you have (egapesas, another aorist) for me may be in them and that I myself may be in them (v. 26). In his ministry he revealed the Father's love for them (v. 23), and in the future he will continue to help his disciples actually receive this love within each of them and amongst them as a community. But again, he himself is the point of contact. It is precisely by his being in them that they will receive the love of the Father, for it is the Father's love for the Son that they are enabled to share. The Son's coming to earth brought the presence of God's love, and his coming into the lives of believers also brings that love, for God is love. Our relationship with the Father will always be mediated through the Son, even in eternity. Meditation on such truths begins to give us a faint glimpse of the Father's glorifying the Son and the Son's glorifying the Father (v. 1). It also helps us understand why, in this final section of the prayer, Jesus addresses his Father as righteous (v. 25). All that Jesus has done and all that he will continue to do are in response to God's righteous will. He is righteous because he is truth itself and does only what is right. His purposes are perfect, reflecting his own characteristic life and light and love.
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text:
Life. That four letter word. Well, shoot. It's a four letter word all right. I can feel the spammers and trolls (I remember that word) crawling all over me. Ok. Have at it creeps. I've got work to do and you can descend upon me all you want but in the end you're going to wind up feeling kinda lonely when I drop this and run, not to be found for months or years or...dare I say it, DECADES. Or who knows? Maybe it'll be 20 seconds. Do your best.
I was drowning. Oh Lord knows it. But you know something, in all of that chaos, something came out of it. Some crazy complex characters, some up against the wall moments, and when a person look that hard for a way out, if they don't lose it altogether they are probably going to find something worth keeping. And yet, I'll just lay it down here, for like the 5th time, I was looking for God and I found Him. And I said I'd be back.
I'm getting married in a couple of weeks. Kind of seems like the plot would grind to a halt. But look, there was no plot. Imagine that a fish was caught in a round room with only a little tiny exit. Ok, he swam around and around and around and then finally he found the little notch in the wall that was there the whole time. A perfectly round room with one little door, wide open. He makes it out. Well I want to tell you if you are the fish and you make it out, the plot begins when you get to the other side. The rest was just what you knew it was, while you banged your head against the wall. A search.
But I want to tell you something Nat. I didn't do it all in vain. I want you to look for the rest of your life for God. I am telling you it's Jesus. Let the eggs and tomatoes fly.
I've seen the valley and I've seen the mountain top and as much as I'd love to testify, the time is getting late and the hounds are circling. God bless you and good luck out there. Keep me in your thoughts and prayers. Goodbye!

subset: commoncrawl


text:
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text:
Pat Robertson - Alzheimer's - Reaction
Disability advocate: Robertson wrong to justify divorce for Alzheimer's
< The Search Continues In OKC
May 22, 2013 06:41
Category: General News
Category: General News
Idaho Grizzlies May Not Be Indangered Anymore
BOISE, Idaho (AP) — Idaho wildlife officials are urging the federal government to remove grizzly bears from the endangered species list. The Idaho Fish and Game Commission voted in favor of delisting during its meeting last week, saying the state is in a better position to manage the species. Commissioners say prolonged protection for grizzly bears in Idaho is counterproductive to building and maintaining support for a healthy population.


text:
"The people of the Fire Nation have desire and will, and the energy and drive to achieve what they want."
Fire Nation
|Physical information
|Location on map
The Fire Nation is one of the world's four nations and five sovereign states. It is an absolute monarchy led by the Fire Lord and home to most firebenders. Geographically, the nation is located along the planet's equator in the western hemisphere and is composed of several islands. Its capital is simply known as the Fire Nation Capital.
The Fire Nation is the second-largest nation in terms of area, following the Earth Kingdom, while its economy is the most powerful in the world; its strong industrial sector and extensive technological developments not only enabled the Fire Nation to create an extremely powerful military, but also initiated the worldwide modernization and globalization. Before the foundation of the United Republic and the following global technological revolution, it was also the strongest and most advanced country in the world.
The military of the Fire Nation was engaged in an imperialistic century long war with the other three nations from 0 to 100 AG, during which the country committed genocide of the Air Nomads, conquered vast swathes of the Earth Kingdom, and instituted raids that annihilated the waterbending population of the Southern Water Tribe, save for one bender. The ruler directly after the conclusion of the Hundred Year War, Fire Lord Zuko, used Fire Nation resources to help rebuild the world,[3] start the Harmony Restoration Movement,[4] and eventually create the United Republic of Nations. The Fire Nation Capital is guarded by the Great Gates of Azulon,[5] named after the grandfather of Zuko and Azula, Fire Lord Azulon.
Seventy years after the end of the Hundred Year War, the Fire Nation still played a role in world affairs. A representative from the Fire Nation held a position on the United Republic Council that helped govern Republic City and the United Republic in general until 171 AG.[6] The country also plays a part in international military affairs, with General Iroh leading the First Division of the United Forces, the naval defense organization of Republic City.
- National emblem
- Geography
- Government
- Industry
- Education
- Culture
- Season
- Military
- Notable locations
- Notable figures
- Trivia
- References
History EditEdit
Origin EditEdit
- See also: Era of Raava
Formation of the Fire Nation EditEdit
- See also: Sun Warriors; Fire Sages
[4]
The Sun Warriors were the first humans to rule most of the later Fire Nation.
After Avatar Wan closed the spirit portals, the humans began to wage war among themselves[7] and eventually the former residents of the fire lion turtle cities spread out across the Fire Nation archipelago. The first ones known to have ruled most of the later Fire Nation were the Sun Warriors, whose culture differed remarkably from those of the other Fire Nation predecessors. The Sun Warriors learned the firebending techniques from the dragons. Eventually, their civilization began to crumble and the remaining Sun Warriors went into hiding, leaving a great cultural and architectural influence on the later Fire Nation behind.[8][9] Sometime after the Sun Warriors' demise, a group of sages united the archipelago, this time for good. They came to be known as Fire Sages and descended from the Bhanti Tribe, a tribe of particularly spiritual humans who had settled in the Spirit Wilds during the era of Raava.[10] Eventually, the Fire Sages formed a ruling council and established the Fire Nation as a united, theocratic state. The sages' spiritual reign came to an end when their leader, the Fire Lord, took power for himself and reformed the country into an empire ruled by his family.[11]
Prosperity and progress EditEdit
- See also: Fire Nation colonies; Sozin's reign
[5]
The first Fire Nation colonies, established before the war, formed the basis of the Fire Nation's later continental empire.
Over the course of the following centuries, there were many dynasties under which the urbanization and cultivation of the Fire Nation steadily progressed. During the rule of the Pho Zei Dynasty, the komodo rhino was first domesticated, remaining the primary beast of burden in the Fire Nation until the industrialization after the Hundred Year War.[12] Unlike the Earth Kingdom that went into decline following the War of Chin the Conqueror, the Fire Nation entered an era of great prosperity and modernization. Avatar Roku and Crown Prince Sozin were born into this time of progress. As the Avatar, Roku became a force for balance and peace in the world, while Sozin believed the prosperity of the Fire Nation should be shared with the rest of the world, dreaming of an global empire under his rule. These ambitions led the Fire Lord to initiate a number of reforms that militarized the country. As a result, both spirituality and respect for life rapidly declined, leading to the near extinction of the dragons and the brutalization of the Agni Kai.[8][9] Eventually, several colonies were established in the weakened Earth Kingdom which in turn quickly became local industrial centers.[4] Sozin's expansionism was finally stopped by Roku, but after his death in 12 BG, Sozin resumed his politics.[13]
Imperialism and the War EditEdit
- Main article: Hundred Year War; Azulon's reign; Ozai's reign
[6]
Many Fire Nation cities grew greatly during the war due to modernization and industrialization.
With the coming of Sozin's Comet that greatly enhanced all firebenders' abilities, Sozin launched his attack on the air temples in hopes of killing the next Avatar, Aang. Even though the Air Nomads were completely annihilated, the Avatar escaped and disappeared.[13] Over the course of the next hundred years, the Fire Nation built a global empire, subjugating most of the Earth Kingdom and the former Air Nomad territories.[14] The resources of conquered lands were used by the Fire Nation for further industrialization and extensive technological developments, such as railways, steamships, and airships,[15][16] making the Fire Nation the most advanced country of the world. At the same time, an ethnocentric ideology prevailed among its military and nobility, so that Sozin's idea of "sharing" prosperity in a great empire was abandoned in favor of imperialist ambitions.[17]
Under Fire Lord Azulon, the process of expansion and militarization continued and the mass buildup of industry greatly increased toward the end of his reign. Even though many cities flourished as result, the growing environmental pollution led to the rural population's impoverishment in some places.[18][19] His successor, Fire Lord Ozai, continued these politics. His reign saw significant technological advancements, the fall of the Earth Kingdom, and the reemergence of Avatar Aang. The Avatar's intervention eventually led to the Fire Nation's defeat and Ozai's deposition in favor of his son, Zuko, marking the end of the Hundred Year War.[3]
Cooperation and harmony EditEdit
- See also: Harmony Restoration Movement; Zuko's reign
After Ozai's imprisonment, Fire Lord Zuko began the long process of reconstruction. Under his rule, the Fire Nation resumed to cooperate with the other nations to ensure world peace and prosperity.[3] Together with Avatar Aang, the Fire Lord transformed the Fire Nation colonies into the United Republic of Nations, ending the Fire Nation's imperialist era.[20] Zuko relinquished the throne to his daughter in 167 AG, under whom the Fire Nation developed good relations with the Southern Water Tribe.[6][21]
National emblem EditEdit
[7] The national emblem of the Fire Nation is a stylized, teardrop-shaped flame forked into a trident of three tongues that taper upward to a point. The insignia is primarily displayed on its flag, uniforms, on the pennants of Fire Navy warships, the sides of their various vehicles of war, and as marking of Fire Nation territory. It seems that the Fire Nation Royal Family or certain higher members wear the emblem in their top-knots. Princess Azula, Fire Lord Sozin, Fire Lord Azulon, Avatar Roku, Fire Lord Ozai, Fire Lord Zuko, Lu Ten and Ursa have been seen wearing them.
The Fire Nation flag is a triangle-shaped banner with the stylized flame insignia at its center. Six thin stripes extend from the slanted edge.
Fire Nation currency consists of gold, silver, and bronze pieces of varying shapes and sizes used by Fire Nation citizens to purchase goods and services and are fashioned with the national emblem situated in the center.
Based on the red Fire Lord's seal on all the wanted posters, Fire Nation is written in Chinese as 烈火國 , literally "Raging fire country". Coincidentally, the term "烈火" is the Chinese way of writing "Agni", the Hindu god of fire.
Geography EditEdit
[8]
Map of the Fire Nation excluding several small islands.
The Fire Nation is located on an archipelago of tropical volcanic islands, many still active, that give the nation an unlimited source of power. Because of a warm and humid climate, the Fire Nation is home to a variety of native flora and fauna, though the main islands largely consist of rough, grassy plains bearing little wildlife. Few travel to the Fire Nation, and no invasion had ever been mounted against it until Team Avatar and some of their allies from the Earth Kingdom and Water Tribe attacked the mainland during the Day of Black Sun in 100 AG.[5]
The population of the Fire Nation is mostly concentrated in urban centers, though smaller settlements, villages, and towns dot the landscape as well. The capital city is on the largest island, situated inside the crater of a large volcano.[5] There are also many industrial establishments where weapons, tanks and warships are built to support the war effort.
Natural resources EditEdit
The Fire Nation employs highly skilled metalworkers and blacksmiths who make use of iron and other metals to engender their fortresses and warships. Utilizing coal dug out by prisoners slaving in mines, they are able to power massive industrial furnaces and war machinery. The initial drive for the nation's attempts for expansion was industrialization and having a greater need for resources, in itself a staple of imperialism.
Government EditEdit
- Main article: Politics in the World of Avatar
Government system: Autocratic absolute monarchy
Head of state: Fire Lord
Religious authority: High Sage, Great Sage, and Council of Fire Sages [9]
The Fire Lord's throne room.
The Fire Nation was ruled with a stern and almost terrifying manner by the latest in a long line of firebenders until Fire Lord Zuko took the throne. The Fire Nation's political system during the Hundred Year War was a despotist autocracy that waged said conflict against the other three nations of the world, the stated goal of which was to create a planet-wide empire. They were not above employing genocide to accomplish this goal, as they eliminated the entire nation of Air Nomads and drove the Southern Water Tribe to the brink of extinction. The idea of an absolute monarchy was reinforced by Azula's statement that "true power, the divine right to rule, [was] something you [were] born with".[22] In line with the Fire Nation's militaristic culture, it was customary for royalty and politicians to demonstrate their strength and capability to the nation by engaging in duels. These fights were often held for military or political purposes, such as determining who was most suited to be a government official, and would garner fame for the victor.[23]
However, the Fire Nation was not always the tyrannical, militaristic embodiment it was during the Hundred Year War. A millennium prior, a council of sages led the Fire Nation who, among several other national interests, was heavily invested in philosophy and spirituality, much like that of the monastic Air Nomad race. The lead sage was known as the "Fire Lord" due to his high level firebending powers as well as his deep spiritual affinity with the element. Over the years, one lead sage chose to sever ties with the remaining sages and sought to be the sole ruler of the Fire Nation. Now led by the Great Sage, the sages were regulated primarily to spiritual matters but nonetheless still retained some political power over the Nation, with tensions between the two sects increasing with every generation. [10]
Fire Lord Zuko.
The dispute finally reached a state of equilibrium during the course of Sozin's rise to the throne and reign. When still alive during Sozin's rule, the sages remained loyal to Avatar Roku and kept watch over his sanctuary. But following the death of the Avatar, the sages, after three generations, finally submitted under the Fire Lord's rule and were forced to serve only him, counseling him on spiritual affairs.[24] After the war ended, they switched their loyalty back to the Avatar.[25]
Following the defeat of Fire Lord Ozai at the hands of Avatar Aang, Fire Lord Zuko rose to power and ended the century-long war. He has dedicated his rule toward rebuilding the four nations in a new era of peace,[3] and was subsequently considered as a benevolent ruler. Zuko dismissed the members of Ozai's cabinet who were still loyal to the former Fire Lord and his policies.
Industry EditEdit
In compliance with its war effort, the Fire Nation was heavily engaged in industry during the Hundred Year War. The country's economy was dominated by shipbuilding, metalworking, and manufacturing weapons such as arrows, spears, shields, swords, and knives. Despite a crude range of weaponry, the Fire Nation stood as the most technologically advanced belligerent in the War. Its comprehensive knowledge of combustion allowed them to develop several Industrial-Age technologies including advanced metallurgy, tanks, rudimentary explosives like blasting jelly, sophisticated catapults, siege drills, and coal-powered ironclad warships. Some of these innovations were commissioned by extorting an expatriate Earth Kingdom inventor, the mechanist.
Education EditEdit
[11]
A Fire Nation school.
The Fire Nation has a formal education system that aims to instill loyalty in its students through political indoctrination, strict discipline, and nationalist teachings. Students in certain schools begin the educational process as soon as they begin firebending, or for nonbenders, as soon as they begin walking. Subjects including history, music, etiquette, warfare, and firebending are taught to the students by various teachers. However, the educational system primarily works as a "mind-molding" process, influencing students to develop a strong sense of nationality and loyalty to the Fire Lord. Teachers maintain rigid order and withhold teaching students the art of dance or any other form of self-expression. In addition, censorship and propaganda is used in history books e.g. falsely claiming the Air Nomads used military force to fight the Fire Nation.[26]
Culture EditEdit
[12]
The Fire Temple, where Avatar Roku studied.
The dress code and symbols of the Fire Nation are modeled after fire, naturally. Like the other nations, it is based on its elemental color, in this case, red. The majority of the structures are made of stone. They also have red pagoda-style roofs favored by the country. Fire Nation symbols are often put on important or nice buildings for decoration and inside it was common for a picture of the Fire Lord to be kept in a prominent, visible place.
The Fire Nation oath is a characteristic and important cultural element, demonstrated by its teaching to children in schools with demureness and recited thoughtfully.[26] The oath was written at the beginning of the War and commissioned by Fire Lord Sozin. It is titled "The March to Civilization".[27]
Many names of Fire Nation citizens utilize harsh consonants like the letter "Z", including Zuko, Ozai, Azula, Sozin, Zhao, Azulon, Kuzon, etc. Though interestingly enough, Piandao did mention to Sokka that there are "a million Lees" when aiding him in choosing an alias.[28]
Women in the Fire Nation are given more freedom than in the other Nations and are even able, and sometimes encouraged, to join the police and the Domestic Forces.
General opinion of the world EditEdit
[13]
Fire Lord Zuko announcing "a new era of love and peace" in the spirit of the Fire Nation's original world conception.
The Fire Nation's worldview upholds that only unity, centralism and strict order can ensure stability and prosperity. This does not include restricting freedom and creativity, as these aspects of personal expression are critical to societal development and harmony; however, children do not gain this freedom until they have been taught how to improve the Fire Nation with their actions, and the honor it brings them.[26][28]
Nevertheless, this original view was corrupted during the Hundred Year War in order to fit the Fire Lords' ambitions. The idea of a peaceful, harmonious and cooperative world order was changed into an imperialist ideology that propagated global domination and striving to achieve it. Children were taught that the Fire Nation was the greatest civilization that had ever existed, that the war was its way of sharing its greatness, along with the ideology that the Fire Lord and his family were great people who were helping the world. [14]
Zhao making a speech, declaring the Fire Nation's superiority in the sense of the old racist ideology.
This caused a cult of personality to build up around the Fire Lord, military, and aristocracy, who were seen as messengers that could bring the beauty and glory of Fire Nation culture to other lands. According to this belief, the Fire Nation Royal Palace was the center of the world, and the further away a place was from the palace, the lower were its inhabitants in regard of social status and capabilities. This led to racism; consequently, Fire Nation citizens of the mainland were regarded superior to those of the colonies, while the people of other nations as well as their bending were deemed barbaric and inferior.[26][17]
However, under Fire Lord Zuko's rule, the original impression of the world was restored and the Fire Nation began once again to cooperate with the other nations to ensure world peace and prosperity. Most significant result of this cooperation is the creation of the United Republic and its capital, Republic City.
Customs EditEdit
[15]
The Agni Kai, a traditional firebender duel for one's honor. Originally without bloodshed, it later became a fight to the death.
Fire Nation society places a great emphasis on respect and honor, especially toward the nobility and elders; the concept of the famed Agni Kai stems from these beliefs. Should one be honored enough to be in the presence of a member of the Royal Family, that person needs to prostrate themselves in respect or risk being challenged to an Agni Kai to avenge the disrespected Royal's honor. Upon coming into contact with an elder or superior, it is polite to bow down. Unlike in other parts of the world, this bow consists in placing a hand in a straight fashion with the other being fisted placed underneath it vertically.[26] This represents the superior standing with one below him, bowing. Also when receiving an order in the Fire Nation by a superior it is common to not bow, but make the hand symbol. Bowing is required upon greeting to one, when something nice has happened, after business, and leaving.
Gender equality EditEdit
The Fire Nation is well known for its long tradition of gender equality. There are hardly any occupational boundaries for women. They have full access to higher education and are equal before the law, thus, women can also become mayors and magistrates,[4] thereby occupying the highest ranking civilian positions in most of the nation. Likewise, a Crown Princess or female Fire Lord is not uncommon, and historical sagas about just as powerful and feared Fire Princesses are well known.[29] Only in the military was this equality limited; as of 100 AG, a common woman, firebender or not, was only allowed to serve in the Domestic Forces. Nevertheless, exceptions to this rule are known, as women can serve in special front units such as the Yuyan Archers, and it is normal and even expected from a Fire Princess to take an active part as military commander in times of war. Overall, the Fire Nation judges its people based on their talents and achievements.
Marriage EditEdit
[16]
A traditional wedding courtyard for a noble wedding.
Another important aspect of Fire Nation culture is marriage. Thus, among both the nobility and the common people a wedding is traditionally an extensive celebrated event;[13][30] this includes formal garments. Women favor wearing red-white gowns, though those worn by nobles are far more elaborated and expansive than those of commoners. There is an even greater difference between noble and common grooms, as the former favor expansive red-black clothing, while the latter wear red-white attire similar to their brides.[30] Large-scale decoration, including lanterns of flowers, and a banquet are typical for weddings. The wedding itself is presided over by either a Fire Sage or a village elder.[30][31] At the same time, marriage out of love seems to be more common than arranged marriages, as even among the nobility, only the royal family is known to conduct political marriage of convenience.
Cult of personality EditEdit
[17]
A massive statue of Fire Lord Ozai, a significant symbol of the cult of personality in the Fire Nation.
The Fire Nation is known for its intensive and excessive cult of personality, especially in regard to the Fire Lord. It is common to keep pictures of the Fire Lord clearly visible in schools and public buildings, while massive statues are often erected in honor of the ruler. This is accompanied by strong glorification, although the monarchs are still regarded as humans – unlike the Earth King, who is said to be "an icon, a god to his people".[32]
Foods EditEdit
The diet of its citizens consists of noodles, meat, fish, rice, cabbage, tea and lychee nuts. The people are also known for having a taste for foods of a spicier fare, as they enjoy flaming fire flakes, fire gummies, sizzle-crisps, and fire cakes. As the Fire Nation is a hilly island country, pasture is more common than farmland, thus most Fire Nation dishes are rich in meat, while there are very little vegetarian meals. Tea is generally popular, as there is even a National Tea Appreciation Day. The tea most commonly drunk in the Fire Nation is spiced tea.
Theater EditEdit
[18]
The final scene of Love amongst the Dragons, a famous Fire Nation play.
Fire Nation theater has a long history and is popular within the country, as both high-class citizens and peasants often attend plays in their free time. One of the most famous and popular theater plays is Love amongst the Dragons, which is performed annually at many places in the Fire Nation, ranging from high-society resort islands like Ember Island, to poor backwater villages like Hira'a. Becoming an actor or an actress is a respected profession, even though some acting troupes are not highly regarded due to their regularly poor performances. Despite great artistic freedom, the theater was also utilized to serve Fire Nation propaganda during the Hundred Year War; for example, the play The Boy in the Iceberg from an Earth Kingdom writer about Avatar Aang was allowed to be performed, but only when the ending would show the Fire Nation's total victory and Aang's death.
Cultural festivals EditEdit
[19]
A gathering of children enjoying a violent puppet show at the Fire Days Festival. Note the traditional masks worn by the passersby.
The traveling "Fire Days Festival", alternatively called simply the "fire festival",[11] was a Fire Nation-sponsored event that brought Fire Nation culture to its citizens forced to live away from their homeland. This event traveled to Fire Nation occupied areas of the Earth Kingdom, staying for a few weeks at a time at each location. A variety of Fire Nation people attended the festival, from soldiers on leave, to civilians living in occupied territory.[9] Its participants wore stylized hand-carved wooden masks similar to that of Kabuki theater masks, and merchants vended a wide variety of trinkets and local snacks. The festival's attractions included puppet shows, fireworks, firebending jugglers and magicians, and overall displays of individual or group bending prowess. As illustrated in its cultural festivals, the Fire Nation employed propaganda to indoctrinate a sense of nationalism and loyalty to the Fire Lord, cult of personality, in its citizens from the earliest age possible; a popular attraction cast Ozai as a hero in a children's puppet show.[33]
During the summer months around August, numerous "Fire Lily Festivals" spring up around the Fire Nation to celebrate the flower's blooms, famed as a symbol of fiery passion, and persist throughout their short blooming season.[34]
Season EditEdit
Each nation of the four nations is influenced by their own distinct, dominant season. The Fire Nation's season is summer. Firebenders' powers are slightly enhanced due to the increase in temperature. Most firebending children are born during the summer.
Military EditEdit
- Main article: Military of the Fire Nation
[20]
The Fire Lord's War Room.
The Fire Nation military is the strongest of the four nations. Using a fiery comet that greatly enhanced their powers, they succeeded in wiping out the Air Nomads early in the War. Though the Fire Nation fought on two fronts against the Water Tribes and the Earth Kingdom, they still maintained the upper hand. As the War dragged on, it became clear that the Fire Nation would eventually win if the Avatar did not intervene. The Water Tribe did not have the military might to directly challenge the Fire Nation, and the vast Earth Kingdom had lost its last great military stronghold to the Fire Nation.[22]
Army EditEdit
[21]
Fire Nation soldiers.
The Fire Nation Army is comprised of both firebenders and normal foot soldiers, who normally wield spears, swords, and shields. Their cavalry ride komodo rhinos. The Fire Nation also has units of metal tanks. These tanks are heavily armored and equipped with fire ports to allow the crew to fire projectiles, ranging from fireballs produced by firebending to giant grappling hooks.[35]
The act of dressing up prisoners of war as soldiers to provide fodder was a tactic employed by the Fire Nation Army during the Hundred Year War.[36] One of the generals suggested sacrificing a novice division of troops to provide a distraction.[37]
Yuyan Archers EditEdit
- Main article: Yuyan Archers
The Yuyan Archers are Colonel Shinu's highly skilled unit of archers and are, according to Zhao, capable of "pinning a fly to a tree from one hundred yards away without killing it". They are so skilled that they succeeded in overwhelming and capturing Aang, the Avatar, though he subsequently escaped from custody.[17]
[22]
Admiral Zhao's massive fleet that attacked the Northern Water Tribe was just a small part of the entire navy.
The Fire Nation Navy, also simply referred to as the Fire Navy, consists of several fleets with coal-powered ironclad cruisers as basic units. Commanded by admirals, these fleets act rather autonomous, and even though the position of an overall commander does exist, he just controls the largest fleet and does not order other admirals.[11] In addition to its sturdy properties, the Fire Nation's use of metallurgy to remove impurities from the metal ensures that enemy earthbenders cannot damage their ships with their powers. Besides the cruisers, the navy employs many classes with different purposes, from ferrying and disembarking troops to providing bombardment with their trebuchets to creating blockades. The navy is also highly organized and stratified, with a clear hierarchy and efficient bureaucracy. Despite the enormous troop strength of the navy that employs thousands of soldiers, sailors and engineers, it is also the only known part of the military which hires mercenaries, if a sudden demand for ships will leave vessels a little short-handed on experienced crew members.[9]
During the Hundred Year War, captured earthbenders were forced into labor to work on a mid-ocean shipyard. Knowing that they could not bend the metal of the rig, many of the captured earthbenders lost their will to fight.[15]
The Fire Nation's navy is the largest and most powerful in the world, capable of dispatching over a hundred warships in larger operations, exemplified by Admiral Zhao's siege on the Northern Water Tribe with hundreds of ships.[38]
The Southern Raiders EditEdit
- Main article: Southern Raiders
[23]
Southern Raiders attacking during the Southern Water Tribe raids.
The Southern Raiders are comprised of an elite force of vessels and soldiers tasked with launching the numerous raids on the Southern Water Tribe and the Southern Earth Kingdom. Their insignia is a sea raven and their uniforms are slightly different from conventional Fire Nation armor, as they are mostly black and consist of a helmet with bird-like ornaments. Their flagship is fairly advanced, with an unusually large conning tower. The goal of the Southern Raiders was to eliminate all waterbenders from the Southern Water Tribe, as well as stealing supplies for the Fire Nation and devastating the coastlines of the South Sea.[14]
Air Force EditEdit
[24]
Fire Nation Air Force.
The Fire Nation is the first country of the world that has established a military air force, before the Earth Kingdom and the United Republic. This air force consists of war balloons and airships. The war balloons are a type of hot air balloon designed by the mechanist, an Earth Kingdom inventor who the Fire Nation had pressed into service designing weapons and technology. They acquired it after losing the battle for the Northern Air Temple against the defected inventor.[35] Under the direction of War Minister Qin, the Fire Nation later constructed many more war balloons which were fueled by firebenders. On the Day of Black Sun, it was revealed that the Fire Nation had also constructed several massive airships.[39] These airships employ multiple propeller sets on the sides of their hulls for propulsion. Armed with bombs that they drop from the hatches on their underbellies, rudimentary cannons, and hundreds of firebending crew members who can fire at enemies from dozens of small platforms, these airships are massive aerial warships. Upon the arrival of Sozin's Comet, Phoenix King Ozai had planned to lead a massive fleet of these airships to burn the Earth Kingdom to the ground, however, most of the airships were destroyed during a battle against Team Avatar.[40]
The drill EditEdit
- Main article: Fire Nation drill
[25]
The drill.
This siege engine is a massive drill, designed to breach the Outer Wall of Ba Sing Se.[41] The drill was originally modeled by the mechanist and took over two years to construct. As large as a village, it houses an entire brigade of Fire Nation engineers, who are needed to make repairs and clean out pipelines. The drill is composed of two moving parts which are connected by a series of braces. It works by tearing chunks of stone from structures and grinding them down, dispensing them into water and channeling them out the rear. The drill was successful in breaching the wall, but was stopped when Aang and Katara teamed up to weaken outer layer of braces. Aang delivered a final blow to the drill from the exterior, causing the structure to fall apart from the inside out.
The drill was also accompanied by a fleet of tanks similar to the tundra tank, only equipped instead with caterpillar treads and catapults, but these were quickly destroyed by Ba Sing Se's Terra Team.[41]
Notable locations EditEdit
Notable figures EditEdit
Trivia EditEdit
- The terrain of the Fire Nation was based on that of Iceland.[42]
- The overall shape of the Fire Nation resembles a flame burning sideways.
- Additionally, the westernmost islands form a skull-like figure.
- According to Master Piandao and others,[28] the name "Lee" is very popular in the Fire Nation. Indeed, several known characters from the Fire Nation were similarly named: Captain Li of the Fire Navy, Princess Azula's former adviser Li, the circus performer and later Kyoshi Warrior Ty Lee, and Qin Lee, a member of the Royal Procession.
- According to General Iroh, the Fire Nation has had good relations with the Southern Water Tribe since the end of the Hundred Year War.[21]
- Varrick considers the Fire Nation the best place to purchase red-colored objects.[43]
- The Fire Nation has a number of similarities to Japan. For one, both are an archipelago, and both the Japanese and Fire Nation people have a very high sense of honor. Like the Fire Nation, Japan became an extremely militaristic and industrialized country in only a few decades, and the Fire Nation launched a war against all the other nations, just as Japan launched a war against other Asian countries. The architecture of the Fire Nation is very much inspired by that of Japan, and its armor is similar to armor worn by samurai. Finally, the Fire Nation invasion of the Air Nomads is reminiscent of Japan's surprise invasions of Guam, Burma, Borneo, Malaya, and the Philippines, as well as its attack on Pearl Harbor.


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If you have more than 500 invoices per year with SAP, the document exchange can be automated with an integration scenario. The implementation is made without specific IT infrastructure. The project lasts round 3 months with the assistance of your technical resource. A Supplier integrator from Ariba will support you during the whole process.
The transaction method can be fully automated (cXML, EDI-ANSI X12) or semi-automated (upload of CSV file). Please, find the respective guidelines below.
To evaluate the feasibility to run this project, please contact GPO Operations.


text: Job Discussion Forums :: View topic - Oil fields Get TEFL Certified & Start Your Adventure Today! Job Discussion Forums"The Internet's Meeting Place for ESL/EFL Students and Teachers from Around the World!" FAQ Search Memberlist Usergroups Register Profile Log in to check your private messages Log in Oil fields Job Discussion Forums Forum Index -> General Middle East Forum View previous topic :: View next topic Author Message ardiles81Joined: 23 Sep 2007Posts: 71 Posted: Sun Apr 29, 2012 7:33 am Post subject: Oil fields Anyone had experience of working in the oil compounds of say BP or Shell in Iraq or Saudi. Really kind of curious. Curious to have an idea before exploring further. Back to top poshJoined: 22 Oct 2010Posts: 430 Posted: Mon Apr 30, 2012 7:45 am Post subject: Re: Oil fields ardiles81 wrote: Curious to have an idea before exploring further. You want to explore for more oil? Or what? I used to work on top of one in Saudi. Back to top ardiles81Joined: 23 Sep 2007Posts: 71 Posted: Mon Apr 30, 2012 7:30 pm Post subject: Very good Kind of curious about life in the middle of nowhere stuck in a compound. Back to top scot47Joined: 10 Jan 2003Posts: 15323 Posted: Thu May 10, 2012 2:50 pm Post subject: Most oil industry language training in KSA happens in the urban centres. Ihad a pretty awful time working for SAMAREC (aka PETROMIN) through a contractor. Stick to unis or military contracts. Days of hire direct with ARAMCO are HISTORY ! Back to top airapetsJoined: 22 Jul 2007Posts: 78Location: The Middle Kingdom Posted: Fri May 11, 2012 7:00 am Post subject: Direct Hires alive and well for Aramco Someone was just recently converted and there have been two four direct hires in the past year at one of the training centers in Saudi Arabia. Back to top scot47Joined: 10 Jan 2003Posts: 15323 Posted: Tue May 15, 2012 5:51 pm Post subject: what ? Forcible conversions at gunpoint Huh ? Did they have to to submit to circumcision ? I think you should inform Amnesty International. Or learn to phrase your posts a bit better. Back to top Display posts from previous: All Posts1 Day7 Days2 Weeks1 Month3 Months6 Months1 Year Oldest FirstNewest First Job Discussion Forums Forum Index -> General Middle East Forum All times are GMT Page 1 of 1 Jump to: Select a forum Where to Begin----------------General DiscussionNewbie ForumCurrent Events ForumTechnology ForumOnline Teaching Forum Africa Forums----------------General Africa Forum Asia Forums----------------CambodiaChina (Job-related Posts Only)China (Off-Topic)Hong KongIndiaIndonesiaJapanMalaysiaPhilippinesSingaporeTaiwanThailandGeneral Asia ForumVietnam Caribbean Forums----------------General Caribbean Forum Europe Forums----------------Czech RepublicFranceGermanyGreeceItalyMacedonia and the BalkansPolandRomaniaRussia & C.I.S.SpainTurkeyUkraineUnited KingdomGeneral Europe Forum Latin America Forums----------------ArgentinaBrazilChileColombiaCosta RicaMexicoMexico (off-topic)PeruGeneral Latin America Forum The Middle East Forums----------------BahrainEgyptIsraelKuwaitOmanQatarSaudi ArabiaUnited Arab EmiratesGeneral Middle East Forum North America Forums----------------General North America Forum Oceania----------------Australia/New Zealand You cannot post new topics in this forumYou cannot reply to topics in this forumYou cannot edit your posts in this forumYou cannot delete your posts in this forumYou cannot vote in polls in this forum This page is maintained by the one and only Dave Sperling. Contact Dave's ESL Cafe Copyright © 2018 Dave Sperling. All Rights Reserved. Powered by phpBB © 2001, 2002 phpBB Group Teaching Jobs in China


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- Inside Athletics
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Johnson City, Tenn.-- The East Tennessee State women's soccer team took an early 1-0 lead, but Middle Tennessee State scored two unanswered goals to win the match 2-1 on Oct. 29.
The Buccaneers (6-12, 0-9) opened the scoring as junior midfielder Courtney Edde scored the first goal of the game off of a corner kick from sophomore midfielder Elizabeth Smith with 21:52 elapsed. The Buccaneers held the lead for over ten minutes until MTSU (8-10) tied the score at one when Jenny Cox scored on a breakaway assisted by Allison Schulz. The Blue Raiders scored the decisive goal with 87:52 elapsed when Kenya Hickey scored on a pass from the left post by Schulz.
ETSU also received strong games from Lisa Gallagher, Kristin Redfern and Lena Summers who each registered shots on goal. Freshman goalkeeper Heather Sanden was solid in goal, stopping ten Blue Raider shots on the afternoon.
The Buccaneers conclude their most successful season in the history of the program at 6-12 overall, 0-9 in the Southern Conference.


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Pay it Forward for Business February Party
Satellite & Your Office Agent
Wednesday, February 20, 2013 from 6:00 PM to 9:00 PM (PST)
Event Details
We had over 250 at our December Pay it forward for Business party and over 60 free gift offers were given out on the day. Satellite teleworking centers showed off their beautiful coworking space with our very own experts from Your Office Agent, Transamerica, ITV Alliance, Gratitude International, Friends in High places, Score and Coldwell Banker. Jim Graham from Burning Man and Jeff Rowe from Digital Media wowed us with stories of Pay it Forward in marketing. Birdpick, Charley's Brownies and Starbucks provided free nibbles and beverages. LA Fitness gave free membership to everyone and then Lounge 3110 served half price drinks and food in one of the hottest pads in town, all while you gave to your fellow businesses.
In all it was an amazing evening, which was totally booked out within a week of announcing it. It was so popular in fact that we are doing it again in February and the invites are attached with exciting experts, some really interesting acts and just a lot of fun for everyone. The giving tree will be back and this time we know what you want. We will make the great parts better, the not so perfect parts, perfect and the only thing that wont change is the concept of giving in the core of it all. This is your party to pay it forward, meet your type of customers and friends and as always Our team here at Your office Agent and Satellite will make sure you have an amazing evening.
The Event entry is Free and we want to provide as much free beer and wine and food as possible so any interested sponsors sould let us know now..One of the reviews last time around was that it was the event of the year. Well this one in february will be better. be there.
Pay it forward with us and tell us what business solution or product you will gift on the night - http://www.facebook.com/pages/Payitforwardforbusiness/479258212112997?ref=hl#!/pages/Payitforwardforbusiness/479258212112997
Brian & Nina from www.yourofficeagent.com , the free workspace portal
Barbara & Ken from www.thesatelliteinc.com , the telework center in Santa Monica
When & Where
Satellite Santa Monica
3110 Main Street
Santa Monica, CA
Wednesday, February 20, 2013 from 6:00 PM to 9:00 PM (PST)
Add to my calendar
Satellite & Your Office Agent
Our vision is to produce and host an event which truly benefits the whole business community by bringing together the best companies in the area, adding a pay it forward mentality and incorporating our own collaborative work style to create a truly magical evening.


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Modern Seasonal Invitations: Thanksgiving, Hanukkah, Christmas & More
In today's world, full of emails and websites, it feels SO good to get an actual honest-to-goodness real piece of mail. When that hand-addressed envelope contains an invitation, and the promise of a night filled with fun and friends, nothing could be better.
These fill-in invites are modern, well-made and will make your guests feel special, well before the night of party. They start with Thanksgiving, and progress all the way through the holiday season.
1. Gobble Gobble Invitations from Rifle Paper Company
2. Runaway Turkey Invitations from Quill and Fox
3. Marigold Blooms Invitations from Rifle Paper Company
4. Black Wreath Invitation from An April Idea
5. Winter Wonderland Invitation from Spring Olive
6. Christmas Tree Invitation from 9th Letter Press
7. Reindeer Invitation from Smock Paper
8. Hanukkah Party Invitation from Everything Little Miss
9. Party Invitations from Two Paper Dolls
10. Wine Bottle Invitations from Ilee Papergoods
(images: as linked above)


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Explanation of Term "Dog Trainer"
My wife says I need to explain what the term Dog Trainer means. It's a term I use frequently on this site. It originated with Harry Shearer, and refers to the Los Angeles Times. I think you already understood that, but the wife says maybe not.