text:
Immigrants in Our Own Land, Citizens of God
The letter known as 1 Peter is no longer a New Testament "stepchild," as John Elliott famously called it,1 but is rather the subject of numerous studies and is rich in theological nuance and implications. This is hardly the place to attempt to fully explore the wealth of this letter,2 but it is the appropriate setting to summarize its instruction and in doing so to highlight its theological perspective and major exegetical issues. That is the limited but still ambitious goal of this article,3 which will in general follow the structure of this circular letter.
Letter Opening
The first thing that one notices about 1 Peter is the addressees: those addressed are "immigrants" or "resident aliens" and yet they are "chosen" or "elect." They are a "diaspora," but in provinces in which they were once very much at home (1 Pet 4:3-4). And this theme of being "immigrants" is repeated multiple times in the letter, as is the language of being a chosen people. The point of 1 Peter is that there has been a change: chosen by God, those addressed have obeyed or submitted to the rule of Jesus the Anointed One and have been made holy by the Spirit, the imagery being that participating in the being set aside as holy that Moses did to the people of Israel, although this time the sprinkling is with the blood of Jesus rather than animals of lesser phyla. The addressees are a new people, a holy people, and yet still live in their original communities, which, as will become clear, is part of the problem.
We learn how this happened in the thanksgiving, 1 Peter 1:3-12. These largely-Gentile men and women have been "born anew," another repeated concept in the letter. Unlike John 3:3, where "born again" is a misunderstanding of Jesus, here the image is taken very seriously. They have been born again (1 Pet 1:23) of an imperishable "sperm,"4 that is "the living and abiding word of God."5 They are now "children [of God]" (1:14), even if they once lived in ignorance, following the empty or foolish way of life of their patrimony.6 They are newborn babies (1 Pet 2:2) drinking spiritual milk. They who were not a people are now a "chosen race, a royal priesthood, a holy nation, God's own people" (2:9-10, echoing Exod 19:6). In other words, they who were largely Gentiles are now God's renewed people, receiving the promises and titles of Israel.7 And, as a result, they are now foreigners in the lands of their birth (notice how 2:11 follows right on 2:9-10) and are treated as such by their former compatriots.8
That being the case one can now understand the strategy of the thanksgiving. Jesus did die, and 1 Peter will refer to the death of Jesus as an example for the suffering community, which is living an imitatio Christi even if their suffering is more rejection and ostracism than execution, but Jesus is resurrected, ascended, and presently rules, so there is hope, a hope that permeates the letter. The people have been estranged from their earthly inheritance, but they have one stored in heaven, not because they will go there to receive it, but because it will be there when Jesus is revealed as king. They feel vulnerable, but they are in fact guarded by God. In other words, 1 Peter deftly reframes their situation in terms of their being God's chosen people, God's family, one with Jesus (terms that will be significant later in the letter). And that means that while suffering is their present situation, it has a purpose—their honor status when the reigning Jesus the Anointed One is revealed. Notice that in 1 Peter it is not that Jesus will come back to reign, but that his presently unseen reign will be revealed. And that is the time of their salvation. Salvation, in 1 Peter, is a present process with a future fullness, not a past event.9
Body Opening
The body opening of the letter, 1 Peter 1:13 – 2:10, focuses on the implications of this new identity. The addressees are to focus their minds on the favor that will be theirs when Jesus is revealed as divine ruler and king. In other words, eschatology determines ethics. Grace or favor is future, when Jesus is revealed, and so all of their present life should be lived in the light of this reality on which their mind is focused.
They are re-born (the point of which birth is probably baptism, which is explicitly mentioned in 1 Pet 3:21) and therefore have a new Father. This means that their values or ethics should not be those of their pagan birth family, but those of their new Father, a Father who is holy (and what that means is described in the Hebrew Scriptures, 1 Peter being very familiar with them in Greek translation) and whose ethics, like that of any good pater familias of the Greco-Roman world, determines the ethic of the family. Significantly, this call to holiness was first spoken in the Torah to God's Hebrew family (e.g. Lev 11:45), which, as will be made clear later in 1 Peter, is the family that these former pagans now continue in this present age. They were part of a pagan family and so lived those values; they are now ransomed (which suggests that as pagans they were captives or exiles in a different sense than that in which they are presently exiles, perhaps captives of the devil, since he is mentioned in 1 Peter 5). The ransom price is the blood of Christ (exactly which "lamb" is being thought of is indeterminate, in part because lambs were used in multiple sacrifices and in part because the language is deliberately designed to repeat an initial alpha for effect).10 The paragraph finishes with a reference to the greater "theodrama;" that is, to the whole narrative of God's history with this world, for the Messiah was planned all through the drama, but the implied readers are privileged to live in the "end of the times" or "end-times," in the period when Jesus was manifested (i.e., in his life, death, and resurrection).
Conversion for 1 Peter is "obedience to the truth," similar to Paul's definition of it as submission to Jesus as resurrected Lord (Rom 10:8b-10). That obedience is visible in love, which is not an emotional feeling for the others in the family, but which is what one might call family loyalty, or, as Thomas Aquinas would later define it, "Seeking the good of the other as other." And the reason is that the re-born one is part of a new ethnos or new family: one is born anew, not of corruptible sperm, but of incorruptible, the word of the living God.11
The ethical implications of new birth are brought up again in 1 Peter 2:1: live ethically, throwing out the old behavior and desiring "the pure milk" appropriate to newborn babies, resulting in their growing up into a "salvation" or "deliverance" that is future. The re-born have tasted this milk in the kindness or graciousness of "the Lord,"12 so the image is redolent of the behavior of a newborn that has tasted his or her mother's milk.
But 1 Peter shifts images very quickly and merges metaphors. "The Lord" is a rejected stone (as the implied readers are rejected) but chosen by God. They are built into a temple ("spiritual house") in which Jesus is the cornerstone.13 But they are also the priesthood in this temple that is offering sacrifice "through Jesus the Anointed One."14 This idea is, quite naturally for 1 Peter, supported by Scripture, perhaps testimonia, but the scriptural culmination comes when the titles of Exodus 19:6 are applied to these former pagans with promises of Hosea applied to them as well. The ancient theodrama in which Israel plays such a prominent part finds its fulfillment in this latest chapter, the reborn people of God, without any sense of irony or discontinuity.
Body Middle
The body middle (2:11 – 4:11) helps the implied readers wrestle with the tension that is set up with their living in a pagan earthly society while fully submitted to God's now and coming king, Jesus the Anointed One. The believers are now indeed immigrants and exiles in the lands of their birth, and this sets up a tension with the surrounding culture that tries to force them to conform to its values and behavior. In contrast, 1 Peter states that the Christian behavior of his addressees is to show them honorable or virtuous,15 even though their pagan neighbors might only acknowledge this fact at the final judgment: there is no "feel good fast" in 1 Peter, but rather an inner peace and joy in the light of a future expectation.
When it comes to rulers, "Be subject for the Lord's sake." In other words, the ruler (i.e., the Roman emperor, perhaps Nero, in the setting of 1 Peter, or local representative or client king) has no ultimate claim or authority. Therefore "be subject" does not include behavior of which Jesus the Anointed One would not approve. But the ruler does do a job for God in dampening down evil, for even a poor ruler is better than anarchy. Thus, while technically free (a follower of Jesus belongs to another people than the local populace and is under another ruler) the believer fits in as much as possible so that even in pagan eyes he or she will be seen to be virtuous. One even gives honor to the ruler, ("Mr. President," "Your Majesty")—that is not disloyalty, for one does that to all human beings in this same passage. But one is not the slave of the ruler, but the slave of God. And when it comes to God, he is the one and only being that one reverences. The relationship to the state is a dance, a dance that 1 Peter knows that the pagan world will often not appreciate, but it is an attempt to find some common ground, if only on terms laid down by God.
Household slaves (the setting of 1 Peter is urban, and that is where most slaves would be household slaves) are also to "be subject" to their masters. But while there was not much other choice in the ancient world (Romans, in particular, were very sensitive to any hints of resistance among slaves and they met such a threat, or even hint, of stasis with the ultimate punishment), 1 Peter transforms the necessary subjection in three ways. First, it is done "mindful of God" (RSV) and "seeking God's approval" (1 Pet 2:20 RSV). Second, the same patient obedience is shown towards the just and the overbearing masters, towards those who were kind and those who punished one for doing good.16 Third, when a slave does suffer unjustly, the situation is reframed as identification with Jesus so long as the slave shows the behavior of Jesus. In other words, the slave has been healed by Jesus and brought into his flock, but in this identification in suffering the slave enters into the salvific mystery. That gives deep meaning to what otherwise could appear to be meaningless. Reframing is a powerful psychological technique simply because it brings the person into contact with a new reality, and in this case the reality is ultimate reality.
Likewise wives of pagan husbands (and that seems to be the focus of 1 Peter 3:1-6) were legally under the power of their husbands; they are told by 1 Peter to focus on virtues that both followers of Jesus and pagans would see as praiseworthy (although Christians praised those virtues in both male and female believers, while pagans thought them important only for women) and in that way they would emulate the Hellenistic Sarah of the Testament of Abraham (at least that is the form in which that version of the Sarah narrative is available to contemporary readers).17 Meanwhile, as an addendum, Christian husbands are told to treat their Christian wives, not as pagans would treat their wives, but as equals.
What is the summary of this matter? 1 Peter tells his addressees that it is: Pursue virtue, particularly pursue community-forming virtues, such as love and humility. Then the Sermon on the Mount, and, in particular, the Beatitudes in the beginning of Matthew 5 and the non-retaliation teaching in the end are cited by the technique of aemulatio.18 But, given that 1 Peter sees continuity with and fulfillment of the Hebrew Scriptures in the way of Jesus, this reference is backed up by the citation of Psalm 34:13-17 (with one significant change made to the text).
This leads the author into a summary: generally, pagans will not punish one for exhibiting (Christian) virtue (given its overlap with Stoic and other Greco-Roman virtue teaching), but that is only generally true, not absolutely true, so when one does suffer for one's virtue, identify with the Anointed One—and if an explanation is demanded of one in court, be ready to give it.
The parallel with Jesus is carried farther resulting in a type of reframing of one's life experience when the end of 1 Peter 3 and the beginning of 1 Peter 4 are read together. Jesus suffered to the point of death, condemned in the eyes of the world. But that is only one dimension or sphere, that of "the flesh." (And in that sphere he will only be fully vindicated when his rule is revealed, when all will have to acknowledge his vindicated, exalted status.) In the spiritual dimension or sphere he was vindicated by resurrection. And, using material from the first part of 1 Enoch, the "Book of the Watchers," 1 Peter points out that in his resurrected state he proclaimed final doom to the "spirits in prison" (which also show up in 2 Peter 2 and in Jude)19 and ascended to take his exalted place at God's right hand with all other powers and authorities subject to him. In other words, he could not be more vindicated or more exalted.
This reference to the denigration and vindication of Jesus in applied in two ways. First, the reference to the "spirits in prison" takes the author to the Noah narrative and its typological meaning: as Noah and only a few others were saved by means of water, so also water, i.e., baptism, is the means of salvation for the believers. It is not just that the body is washed, but that in the process of that rite one gave a pledge to God from a good conscience (i.e., the pledge was not faked) through [the power of] the resurrection of Jesus. That is, as in Romans 10:8b-10 referred to above, one pledged one's allegiance to Jesus as resurrected Lord.20
Second, the main application is that the believer identifies with the Jesus narrative and uses it to reframe their negative experience. He or she, too, has "suffered in the flesh" or at least set themselves to do so if necessary (and, again probably in baptism, has left behind living according to the human passions as the pagans do, much to the dismay of their pagan neighbors). This identification with Jesus explains why the good news was preached to those who have died in the human sphere. In their death they have lost nothing, for they have simply been judged or condemned "in the sphere of the flesh" according to human beings (which phrase could mean either a human judgment or "the way it goes" with human beings). In truth, the purpose or result of this is that they might live "in the sphere of the Spirit" according to God (i.e., according to God's vindicating judgment or "in the way that God does," which would meaning something like the theosis or divinization that one finds in 2 Peter 1:4). Those who have died as believers have lost nothing but have gained everything. This eschatological perspective (not in that it happens in a future end time, but that it happens in a different dimension, the sphere or dimension of God) should be encouraging to the once-native-born-citizens-of-this-world-and-now-immigrants-due-to-Jesus that 1 Peter is addressing.
The follower of Jesus holds an eschatological perspective: "the end of all things is at hand." They are not waiting for the "last days," but are in the last days, with the conclusion or goal (telos) close, just as Jesus proclaimed that the rule of God was close (e.g. Mark 1:15). History, according to 1 Peter, has almost reached its goal, so this is no time to give up or to fail. Rather, one should be alert before God and pursue community building virtues (as opposed to the community destroying vices which are "what the Gentiles like to do"). These virtues start with love (again, not a feeling, but seeking the good of the other) which implies forgiveness, hospitality (which is especially needed by exiles), and employing one's gifting for the good of the community in the consciousness that it is a divine gift. The result will be that the (re) new(ed) Israel, the (re)new(ed) people of God, the new community will have such a lifestyle that "God will be honored through Jesus the Anointed One."21 Our author, then, does just, he honors God with a doxology and on this note the body middle ends with an "Amen."
Body closing
The body closing (1 Pet 4:12–5:5 or 5:11 if the summary is included) draws the theological themes together. As 1 Peter 1:6-7 indicates, the believers are undergoing a "fiery ordeal," being tried by the fire of rejection, slander, and the like in a world in which honor was the highest value and rejection could lead to the loss of livelihood. This "ordeal" is not happenchance or foreign to Christian existence. Rather, as 1 Peter 2 concludes, it is an opportunity to share in the sufferings of Jesus (as opposed to a theology in which he alone suffers and believers reign without suffering). The embracing of the cross is central to Christian existence for 1 Peter. But, as 1 Peter 1:8 indicates, one embraces the cross because with it one embraces the (anticipated) joy of the revelation of Jesus' honor. While in 1 Peter 1:6-7 there is eschatological anticipated joy, joy in the present in the light of the future, here in 1 Peter 4:13 the joy is future in that the public revelation of Jesus as universal Lord is future. Yet there is a "now" as well, for when they are criticized due to their identification with the Anointed One (i.e., Christos, who was known to have been executed as a rebel) it is precisely in that dishonoring and rejection that they are blessed, that the "Spirit of honor and of God" or "the honorable Spirit of God" (if read as a hendiadys) rests on them. This is a reframing indeed. Naturally, given the virtues that the follower of Jesus should display, it is inappropriate that they suffer as a criminal, including, interestingly enough, a "meddler" or "busybody." This surely presumes that such charges were not trumped-up (as groups in power often do to justify their persecution). But if the charge is that of being a follower of the "Christos," then, while the culture certainly thought that shameful (who would want to be identified with such a malefactor?), 1 Peter exhorts his implied readers to wear it proudly and let their actions bring honor to God (which has previously been defined as an honor that will be attributed to God at the final judgment).
That final judgment has already begun in this purging persecution, this fiery rejection. But rather than limiting it to those who are outside of the faith, 1 Peter points out that it has begun with God's own people, for it is a purification, as he has already written in 1 Peter 1:6-7. If that is what it is, painful as it is for the followers of Jesus, what will the result be when it extends to those who "disobey God's good news?" (Again, especially in 1 Peter the good news is something to be obeyed, for it announces that Jesus is Lord.) This "outcome" or "telos" for those disobeying the command, stated or implied, in the good news is suggested in the citation of Proverbs
11:31 LXX.22 Conclusion: if one is suffering according to God's will (i.e., for one's commitment to Jesus) then by doing right commit oneself to "a faithful Creator" or "a trustworthy Creator." It is interesting that here closed to his conclusion 1 Peter returns to the Father and the beginning of the "theodrama"23 rather than to Jesus. Perhaps this resumes his earlier references to God as Father, as the origin of the family, although this time under the rubric of the whole creation. Or perhaps it indicates that far from being immigrants in a homeland that has become foreign, they are under the protection of the real landlord of the whole world.
It is time to "bring it on home," so to speak. 1 Peter addresses the elders or presbyters, i.e., the leaders of the various communities, leaders who, if one accepts the Pauline examples, had been appointed by the delegate of Jesus who had founded the community24 or by that delegate's representative (as in 1 Timothy and Titus). The author places himself in this same category, that of a shepherd appointed by the chief shepherd (taking a humble position and not pointing out that Peter's appointment was unmediated and theirs surely mediated),25 although he indicates that he has witnessed the sufferings of the Anointed One and is a participant in the honor or glory that is about to be revealed.26 The two poles of suffering and glory are spanned in the one person; the whole history from Jesus' death to his revelation as Lord is grasped in one embodied phrase.
Shepherds are, then, to tend the flock, which persecution will attempt to scatter. It is God's flock, not theirs. And while this duty was certainly both dangerous and costly, they are to do it: (1) willingly "according to God" or perhaps "in a God-like manner" (which could indicate God's self-giving love), (2) freely (versus greedily, for the money), and (3) exemplarily (versus domineering). In other words, they are to do it like Jesus, whose example has been cited multiple times in this letter. Then Jesus the chief shepherd, when he appears, will give them "an unfading crown of glory/honor." There is a shift of metaphor here in that a chief shepherd should give wages or perhaps a better position. The "crown" was given by a ruler to a victorious general or the like,27 but this is no laurel garland (as Caesar was pictured with on coins and in statuary) but one that is "unfading," since it is no passing honor. The elders experienced temporary labor and shame, for surely leaders would be singled out for rejection and calumny, but this is contrasted with permanent honor. The "exiles" or "immigrants" turn out to have leaders like Jesus, for they are really God's people incognito. The sheep are not the usual type of flock.
If there are leaders, there must be followers, who are the younger members of the flock. They are to submit to leadership, i.e., to follow. And everyone is to be humble with respect to others in the community. Humility is a core Christian virtue, which is why Benedict of Nursia could write a chapter on it (chapter 7) in his Rule, although he is by far neither the first in church history to assert its importance nor the last. This point of humility is underlined by the use of Proverbs 3:34 LXX.
The final summary uses a catchword connection to the humility mentioned above: the rejection and persecution they are enduring are the "mighty hand of God" so "humble yourselves" under it, for then he will later exalt them. Anxious in the fact of such rejection? Give anxiety to God, since he cares about the addressees. There is, however, one who does not care about them: the devil. He wants to swallow them down. One resists the devil, not directly, but by standing firm in one's commitment to Jesus as Lord, realizing that their experience is not foreign to that of the rest of the followers of Jesus. Our author realizes that shaming, rejection, discrimination and the like as the lot of followers of Jesus was not limited to the north half of Asia Minor. He has a truly apostolic vision for the situation of the followers of Jesus in general. Having exhorted them in the present, 1 Peter immediately summarizes the hope they should have for the future: the present is "a little while" and the future is "eternal glory in Christ." In other words, our author relativizes their present suffering in the light of eschatological hope. And given that he has pictured Jesus as a ruler or "Anointed One," he rightly closes this summary with "to him be sovereignty unto the ages."
The letter closing includes a commendation of the letter carrier, Silvanus,28 along with the exhortation that their situation of exile and suffering is "the true favor of God" and that therefore they should "stand fast." This is underlined by a reference in the greetings to a person in another place of "exile," "She who is in Babylon, likewise chosen, greets you, as does my son Mark." That "Babylon" is a cipher for Rome, as it is in Revelation 17-18, is generally accepted. The "she" is variously interpreted as either the community in Rome (ekklēsia being feminine) or Peter's wife (whom Paul claimed traveled with Peter, 1 Cor 9:5). Mark could be a physical son, of course, but that is less likely unless it was a son born after Peter started traveling, since Mark is not a common Galilean Jewish name, or Mark could be Peter's "interpreter" (according to Papias), John Mark. What is clear from the sending of greetings is that they knew and were known to at least some in the communities in Asia Minor. Probably the easiest reading is that this refers to his wife and John Mark, for then one has two individuals mentioned in parallel and then one is more in parallel with the Pauline greetings that only name communities ("the church in x's house") if there has been community to community contact. But the point of the phrase is a shared exile, a shared sense of being an immigrant. The implied readers are family in their various communities (thus the "kiss of love," which was a family greeting) even if, perhaps, estranged from their blood families. In this context of exile and hope, the final benediction of "peace" is most fitting.
This article has been a summary of the teaching of 1 Peter, which means that it has been condensed and has relied on the author's previously published work to fill in the detailed arguments. Yet there has been a continual theme in the article, one focusing on the main theological points of 1 Peter, which is that being born again makes one part of the people of God, a new race, and therefore makes one a stranger in one's own land of physical birth. The believer is in a new family with a new pater familias. He or she is in a new political entity, with a new king. But there is more to it than that: this king already rules, and his presently unseen rule will be openly manifested. Therefore, the one who has obeyed the good news lives in expectancy of this open manifestation and that hope determines their life in the present. In that sense eschatology determines ethics. This perspective of having an unseen but active king determines the degree to which they can fit into the culture around them by stressing virtues that both cultures have in common and the necessity of reframing their suffering inflicted by that culture both as conformity to Jesus their Anointed King and as something to be reversed when his rule is openly revealed. This reframing is reinforced by a vision of his resurrection triumph that is to be kept in mind. The result is a consciousness that they are indeed a different people, God's people, God's temple, God's priests, even though, most likely, born in the lands in which they live. They therefore have a different loyalty than the people around them, which should result in community solidarity under the leadership of their elders as they live in the light of Jesus' rule and their hopeful future.
1 See John H. Elliott, 1 Peter: A New Translation with Introduction and Commentary (AB; Garden City, NJ: Doubleday, 2001), 3.
2 Having written The First Epistle of Peter (NICNT; Grand Rapids: Eerdmans, 1990) and updated it in A Theology of James, Peter, and Jude: Living in the Light of the Coming King (BTNT; Grand Rapids: Zondervan, 2014), this scholar is well-aware that much more could be written. Even John H. Elliott's 1 Peter: A New Translation with Introduction and Commentary, massive as it is, does not fully explore this letter.
3 Because of this limited goal, virtually nothing will be said about issues of introduction.
4 Many translations use the term "seed," but the first century usage in such a context was for that which a man sowed in a woman (her uterus being thought of as a type of field) that grew into a child. Thus "sperm" is a better translation, since in contemporary usage (in contrast to first century usage) it is the proper term for the male gamete of animals, while "seed" is generally reserved for the reproduction of plants.
5 The Patristic writers, of course, would take this as "Word of God," i.e., Jesus as Word. And there is a sense in which this is true, for 1 Peter clearly indicates that this came about through Jesus. Yet the quotation of Scripture in the next verse with its reference to God's spoken word and the creational reference contained there make it more likely that God's spoken and proclaimed word is intended, although again in Patristic understanding this is also Jesus the Word.
6 This is one indication that the addressees are not thought of as Jewish, for the traditions handed down in the Jewish patrimony are thought of as righteous and people are criticized for not following them. Another indication of largely-gentile origin comes in the next point in this paragraph in that the addressees have become a people of the promise of Exod 19:6, which would not have been something that a Jew would have needed to become.
7 The term "renewed people" is used deliberately, for, given that the author is presented as Simon Peter, a Jew, the addressees are not a gentile-Christian replacement for Israel, but are born again into the people of God (often in the first century thought of as a subset of Jews, a faithful remnant of Israel, such as those gathered by John the Baptist through repentance). They therefore have a heritage in ancient Israel.
8 This author acknowledges Reinhard Feldmeier, The First Letter of Peter (Waco: Baylor University Press, 2008) as the first scholar to point out this realistic connection between their state of being in exile and their new birth. Once that is realized, the letter's theology makes sense. They are treated as Jews, a foreign people or nation living among "us" (and, while technically legal, Jews were still despised, subjected to harassment, and even to pogroms), but a worse type of Jew in that they had been fellow citizens and now had changed their allegiance and were actively conversionist (at this stage the question as to whether they were "legal" or not in the eyes of Rome had not yet arisen, although in terms of local persecution what Rome thought was a remote and unimportant matter).
9 There is no intention in this article of denying that in the New Testament salvation occurs in the past tense. It does indeed do so. But is also occurs in in the present (as an ongoing process) and in the future. All three tenses occur in the Pauline corpus, but 1 Peter is distinctive in his focusing on the present and future tenses. The same can be said for "grace" or "favor" in 1 Peter.
10 One possibility is that the reference is to the redemption of the firstborn males, which was by a lamb. That would fit the probability that these people did not "come to new birth" all at the same time, but were reborn individually. If it were collective, one might think of the Passover, although in Hebrew the same term means "lamb" and "kid," which is clear in that the Passover animal could be taken from the sheep or the goats. However, in Greek the words are distinct, and our author's Semitisms appear to be Septuagintalisms (some of which have probably slipped into his speech as King James language slipped into the speech of the author of this article), so there is no clear evidence that 1 Peter was aware of Hebrew.
11 This reference to the logos, or word, is probably not yet the Logos = Christos identification that would appear early in the Patristic period, for that was dependent upon John 1, which is likely later than 1 Peter. Also, Immigrants in Our Own Land, Citizens of God in this 1 Peter passage in question 1 Pet 1:25, shifts the language to a synonym of logos, rēma, which shift would not be typical of the Patristic period.
12 Who "the Lord" is (God the Father or Jesus the Anointed One) 1 Peter does not clarify, although in the following verses it is clear that "the Lord" refers to the rejected stone, i.e., Jesus.
13 The date of 1 Peter is disputed, of course, so it is not clear whether the Jerusalem Temple is under the threat of destruction but still standing or long a smoking ruin. But such a reference as this is consonant with Jesus as the replacement of the Temple, a theme that runs through all the gospels, which is one reason why after the destruction of the Jerusalem Temple followers of Jesus did not talk a lot about its being rebuilt, for it was already being rebuilt, believer by believer. Of course, in Rev 21 the New Jerusalem itself is a temple, indeed a Holy of Holies, built of and on people, continuing the Patriarchal old in the Apostolic new, with God himself living in its midst.
14 This author tends to use "Anointed One" or "Anointed King" or "God's Anointed King" for Christos rather than "Christ" because most, and perhaps all, writers of the New Testament were aware that Christos was Greek for the Hebrew usually transliterated Messiah (in English) and of the various Messiah's or anointed individuals in the Hebrew Scriptures, it was the coming rescuer, restorer, and king that was expected in significant parts of first century Judaism. Since Christos in itself would make little or no sense to a Greek speaker, it was surely explained as part of the proclamation of the good news (such as in answer to the question, "What does that mean that Peter is saying, 'You are the Christos, the Son of the Living God'?") or Christian initiation. Thus, it is this present author's assertion that the readers of the letters, including 1 Peter, who were all initiates, would surely hear Christos as Messiah or, in English "Anointed One" or "Anointed King" just as they would have learned to hear "Amen" as something more than a noise one makes in response to a prayer. The common use of it in transliteration in English likely makes scripture readers confuse a title with what they take to be a surname or nickname.
15 This honorable or virtuous is honorable or virtuous according to the norms of the surrounding society. Aristotle and later the Stoics, among others, had described virtuous behavior, and in many cases such behavior coincided with what Christians considered virtuous behavior (which is why the Pauline ethic is often compared to Stoic ethics), although the motivations were different. 1 Peter calls on the commonalities with culture, although in some cases the common value was applied differently by followers of The Way (as followers of Jesus of Nazareth were referred to at least part of the time).
16 Because the slave was "mindful of God" the good that he or she did might well be that of following The Way. That is, since these slaves were part of the household, they were expected to worship the household gods and follow the household behavior (which could include sexual exploitation of both male and female slaves). Following Jesus would mean slipping off to the gatherings of "that Jesus sect" and gently refusing to engage in the worship of household deities, thus undermining both the household and the state. Some masters would tolerate this deviation because they could see other values, such as honesty, in such slave, values which were cultivated by what was in their pagan eyes a Jewish sect. Other masters would try to force the slave to stop their Christian behaviors, recognizing that they were ultimately subversive of their authority.
17 While Genesis is not particularly critical of Sarah, her behavior towards Abraham was a significant embarrassment in the Hellenistic period. She not only told him what to do, but he did what she told him. Various Hellenistic Jewish authors, such as Philo and Josephus, had different ways of handling the embarrassing narratives (or even just leaving them out). Meanwhile modern interpreters have searched for places where Sarah actually calls Abraham "lord," a search largely in vain if one is thinking of that as a serious noun of address. The Testament of Abraham shows another way of handling Sarah, which is by making her into the ideal Hellenistic wife. In that document she addresses Abraham as "my lord" multiple times. For further documentation see Peter H. Davids, "A Silent Witness in Marriage: 1 Peter 3:1–7," in Discovering Biblical Equality (ed. R. W. Pierce, Rebecca M. Groothuis, and Gordon Fee; Downers Grove, IL: InterVarsity Press, 2005), 224 – 240.
18 A most accessible discussion of this rhetorical technique is found in John S. Kloppenborg, "The Reception of the Jesus Tradition in James," in The Catholic Epistles and the Tradition. (ed. Jacques Schlosser; Leuven, Leuven University Press, 2004), 93-141.
19 The use of the 1 Enoch, or at least the material now found in 1 Enoch, is the one major text or tradition (they both knew the content of the "Book of the Watchers" either as text or as oral tradition, but may well have known other parts of the work as well) that 1 and 2 Peter have in common. Whereas 1 Peter frequently cites the Hebrew scriptures (in their Greek translation), 2 Peter never does. 2 Peter does refer to narratives found in the Hebrew scriptures but does so only in the form they are found in Second Temple literature. Yet both 1 and 2 Peter use 1 Enoch, as does Jude. See further Robert L. Webb, "The Apocalyptic Perspective of 1 Peter," unpublished Th.M. thesis, Vancouver: Regent College, 1986, on the use of 1 Enoch, and Peter H. Davids, "What Glasses Are Your Wearing? Reading Hebrew Narratives Through Second Temple Lenses," Journal of the Evangelical Theological Society 55.4 (2012): 763-771.
20 For the detailed exegesis see Peter Davids, First Epistle of Peter, 128-147. While something of an aside in 1 Peter, this has become the major focus of many commentators. This author compares the day of baptism to a wedding day: the couple may or may not have made many promises to one another beforehand, but on the wedding day they officially make the pledges on the basis of which they are declared married and held to be so by their society, and these pledges are made in the context of a powerfully symbolic ceremony, effecting the state of life to which they refer. Whether the analogy holds or not, it is clear that the early accounts of baptism in Patristic literature all include as the central part of the rite the making of a pledge to Jesus as Lord (and often the renunciation of the devil before making that pledge) and the invocation of the Triune name. This was done in the context of dipping into water, although Didache 7, arguably the earliest post-New Testament account of baptism presently existing, indicates that while cold running water was preferred, the temperature and amount of water was not an issue. In need, a bit of water could be poured on the head in the Triune name. Whatever the amount and type of water, 1 Peter and the Patristic writers agree that the water + pledge + Triune name combination effects what it symbolizes, i.e. "baptism now saves you."
21 One must remember that throughout 1 Peter the honoring of God by the world at large happens when the Anointed One's rule is revealed. So, in the human sphere this might not be presently actualized, only in the spiritual or divine sphere.
22 See Peter Davids, First Epistle of Peter, 172, and the literature cited there. There is no indication that our author knew the Hebrew version.
23 This term for the grand narrative of Scripture that has God as its chief protagonist is frequently used by Bishop Robert Barron in his podcasts (see www.wordonfire.org) but is probably not original to him. It is what Barron uses where N. T. Wright (whose work Barron draws on) would use "metanarrative," although "theodrama" explicitly includes the divine actor in the term.
24 Apostolos is Jesus' term for the Twelve and Paul's term for his own office, but it is also Paul's term for delegates of the various believing communities (e.g. 2 Cor 8:23) and perhaps 2 Peter's term for those who found communities (2 Pet 3:2). However, when it comes to appointing people to office, it is only the former two uses of the term (and those they in turn delegate) that function in this way in the New Testament. This is true not only of presbyters and overseers (also translated "bishops"), but also of the appointing of "deacons" (although that translation can be quite misleading) in Acts 6, for while the aggrieved community nominates the candidates, according to the text, the Twelve appoint.
25 This is true whatever one decides about authorship, for the author or ghostwriter certainly writes in the person of Peter.
26 This is a vivid statement in that his participation or sharing in that glory or honor is something that now characterizes him, even if the glory or honor itself is "about to be revealed," i.e. is future, even if imminent. Here the eschatological anticipated joy of 1 Pet 1:6 becomes vivid indeed.
27 The "crown" or garland was also given to the winners in athletic contests, but with (1) the strong emphasis here on Jesus as coming king, (2) the picture of the presbyters as overseers or administrators, and (3) the lack of athletic metaphors, which are only found in other New Testament writers, it is arguable that it is civic and military honors that are in view here, not athletic ones.
28 Since the letter carrier would normally both read the letter aloud and interpret it to the recipients, perhaps answering questions about the author and expanding on some topics, if appropriate, it was important that the addressees know that the letter carrier was fully trusted by the author. That the formula used here indicates the letter carrier and not the amanuensis has been demonstrated by E. Randolph Richards, "Silvanus was not Peter's Secretary: Theological Bias in Interpreting δια Σιλουανοΰ … έγραψα in 1 Peter 5:12," Journal of the Evangelical Theological Society 43.3 (2000): 417-432.


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There are currently no listings available in Dixie Terrace. Save this Search to be notified by email as soon as new Dixie Terrace listings hit the market.
Dixie Terrace Housing Market Trends
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*Dixie Terrace Market Stats are based on Austin MLS data as of August 18th, 2019 at 7:25pm CDT.
Dixie Terrace Austin
Dixie Terrace is a community of homes in Travis County's 78757 zip code. A neighborhood of ranch-style homes within walking distance to Burnet Middle School, Dixie Terrace is just a block off of Burnet Road north of the Wooten community and only 9 miles from Downtown Austin.
As with many of residences built in the 1960s and 1970s in Austin, Dixie Terrace homes for sale are 1-story ranchers with brick and siding exteriors. What makes these homes desirable is their location and the ability for owners to renovate these modest houses that range from 1,000 to 1,600 square feet of living space. Modern kitchens and baths update these traditional homes and allow buyers to focus on creating outdoor living areas that take advantage of the lovely, shaded yards within this neighborhood.
Where is Dixie Terrace Austin TX?
Dixie Terrace homes for sale are less than 10 miles north of Downtown Austin above Ohlen Road. From the Texas State Capitol, take Interstate 35 N to US-183 N to Research Boulevard. Exit toward FM-1325 / Burnet Road. The neighborhood is east of Burnet Road between Ohlen Road and Doris Drive. Austin-Bergstrom International Airport is 16 miles from this community.
Things to do near Dixie Terrace
Buyers of Dixie Terrace homes for sale will appreciate living off Burnet Road. Located midway between TX-1 Loop / MoPac Expressway and US-183, this major connector road connects with N. Lamar at W 38th Street and continues into Central Austin, the University of Texas at Austin campus and then on into Downtown Austin. Employment centers, as well as shopping and dining venues, line Burnet Road and help connect this neighborhood to the greater Austin metropolitan area. Outdoor recreation is also not far away at Beverly Sheffield Northwest District Park. Buyers can enjoy a swimming pool, picnic area and sports courts less than 2 miles from their new home.
Dixie Terrace Schools
Austin ISD serves students living in Dixie Terrace. Wooten Elementary (K-5), Burnet Middle (6-8), and Lanier High School (9-12) are the designated schools for this community. Private schools in this area include St. Francis Catholic School (PK-8), the Griffin School (9-12), and Paragon Prep (K-8).

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Review: Les 7 doigts de la main / The Seven Fingers in Psy at Peacock Theatre
Reviewed: 29 April 2010
Circus has been reinvented over the past 30 years or so and the new, improved human-only brand is on a roll. As the home base of the gargantuan global machine of Cirque du Soleil, Canada is an elite centre for circus arts but the body of physical magic in Cirque is being extended through the emerging hand of the 7 fingers. Formed in 2002, this smaller-scale entourage is now onto its fourth show and Psy seeks to use traditional circus skills – in a theatrical context – as a means of exploring the psyche.
*Psy* starts interestingly with the longest reminder not to take flash photography and switch off mobiles that I've heard – issued via an electronic voice reeling out useless data such as 25% of the audience would use the toilet in the interval, while dropping in a hint of the proportion that would leave their 'phones switched on. This Hawkingesque voice also revealed that the height of romantic passion produces equivalent neurological signals to a mental disorder and explained that we all spend six years of our lives dreaming! (Only six?). The dénouement of this innovative – but lengthy – prologue was to pick out, via spotlight, an audience member who turned out to be "Michel Michel" (Guillaume Biron) whose particular problem was hearing voices. His opening solo act on the fixed trapeze was an astonishing foretaste of the skills to come, beginning in hanging from the bar by the back of his neck and finishing on his instep. If the strength and balance was not enough to impress, then the absolute stillness of each position was astounding.
However, the first half of the show failed to sustain this elevated start. The eleven performers introduced themselves in a group therapy session with disorders spanning an "easiguide to psychology" from addiction, amnesia and agoraphobia to OCD and paranoia. The Intermittent Explosive Disorder of the angry-looking "Suzi – with an i" (Olga Kosova) presented the most intriguing potential, later unravelling into acts of knife-manipulation and acrobatic wrestling. The juggling, tumbling and hand-to-hand skills of the first act were undeniably impressive but so tightly packaged in a rambling quasi-narrative – apparently about the thoughts of patients in a psychiatrist's waiting room – that finding the skilful magic of the circus was like looking for stardust in a barrel-full of shredded cardboard. The performance wasn't lifted by the frequent loud, dull thudding bass of the electronic soundtrack, alleviated only temporarily by the waiting room's middle-of-the-road, instrumental of 'The Look of Love'.
The second half started with some effective hand-balancing and then accelerated into overdrive for the last part of the show with outrageous skills flying thick and fast, beginning with a stunning Chinese pole duet from "Claire, the insomniac" (Héloïse Bourgeois) and "paranoiac George" (William Underwood). They defied gravity in holding themselves at right angles to the pole and sliding headlong to the floor, stopping centimetres from a nasty accident; tough enough to perform solo, here was a breathtakingly synchronised and dynamic duet. Other highlights were "Lily the agoraphobic" (Danica Gagnon-Plamondon) on the high, swinging trapeze and "Johnny the addict" (Julien Silliiau) on the spiralling German Wheel (two human-sized metal hoops, joined together at six points, looking like a giant tambourine without its skins).
The set was a section through a two-storey building (with a moveable staircase that served a multitude of purposes) and the final sequence engaged all eleven jugglers and acrobats in a full-height occupation of the Peacock's proscenium, leaping through the levels of the building and juggling clubs from roof to floor. Best of all were the risky teeterboard skills of "Dexter, with Multiple Personality Disorder", played by the pony-tailed Gisele Henriet whose propelled aerial body shapes twisted and piked until concluding with a massive triple somersault.
It would be impossible not to marvel at the seemingly effortless, explosive skills of this young ensemble of eight men and three women and I doubt that it's even possible to see better circus skills in an intimate theatrical environment; but the packaging could have been more even-paced to improve the drama and impact. I was reminded of how Circus Cirkör dominated this stage so completely with their Inside Out show, last November. Their circus skills were no greater or more innovative – perhaps not even so good – but the whole package and image of their show, greatly enhanced by live music, made the experience so much more. Nevertheless, Psy is at the Peacock until 15 May and these young circus artists are well worth seeing.


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If this mantra sounds hardcore, maybe it's because I heard it from Jocko Willink, SEAL commander of the most decorated unit of the Iraqi war, on Tim Ferriss' podcast last year. But you don't need a Silver Star for this idea to apply to you. In fact, the essence of this mantra can even be distilled into something very applicable to your financial life.
Now, even Willink will admit that this concept sounds counter intuitive—when we think of discipline, we think of rules and restrictions, not freedom. But he broke it down by explaining that while he was serving, his teams had standard operating procedures (SOPs) for everything. And while SOPs are essentially a list of strict guidelines for a given situation, they give everyone the freedom to act independently because they know exactly what everyone else is doing.
For example, he could tell four guys to take down a building, and because they were all highly trained and strictly followed SOPs, they knew exactly what he wanted them to do without explanation. Likewise, Willink knew exactly what they were going to do. This understanding left both sides confident of what was about to happen and free to calmly perform the immediate task and concentrate on bigger things like, you know, staying alive.
The same can be said of your financial life. If you are disciplined with your finances, you will have the freedom to spend money where you want. Your budget defines SOPs, so within your budget, you establish how much you save and spend each month. Saving is always the priority, but if you have budgeted for an expensive vacation or new car, you have the freedom to spend that money guilt free.
Conversely, if you are not disciplined but spend impulsively, you will not have money left for the things you would truly enjoy. For example, if you budget for a much needed September vacation in Bora Bora but throw your budget out the window in March for an impulse bathroom renovation, you will not be free to enjoy the vacation you really wanted.
Long story short, in addition to being a decorated war veteran, Willink unknowingly gives some pretty good financial advice too. If you are disciplined with your budget, you will be free to truly enjoy your money.
Josh Norris is an Investment Advisory Representative of LeFleur Financial. Josh can be reached at firstname.lastname@example.com.


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Song of the Day: Not Enough by Delain
I went to see Within Temptation at Wembley Arena on Saturday, completely forgetting to even find out who the support was. When I got there it turned out to be a band called Delain. Strangely I recognised the name but wasn't entirely sure if I had listened to their music before. Upon listening to April Rain later on I think I had come across them before in my musical travels.
Anyway, this was the third time I had seen Within Temptation and I can't remember the support for the first two times and hadn't expected much this go around. Turns out it was third time lucky. Echoing the main attraction as a female fronted metal band, and even boasting an original member of Within Temptation they actually provided a fantastic set. But there was one song that punched its way to the fore and became their most memorable performance.
Not Enough by Delain is a fantastic metal song with brilliant mixture of heaviness and lightness (I think that's usually why I like female fronted metal bands…or symphonic metal, whatever you want to call it). It starts off with all the instruments and Charlotte Wessels gives a good strong performance with her vocals.
In between verses the rest of the band are given their opportunity to shine with the sheer power of their instruments and the control they wield over them. They all fuse together perfectly and provide a multitude of layers, giving the track the sort of soaring atmosphere and sound that belongs in an arena.
But then it gets taken to a whole new level. The metal keeps on going but something entirely new is added. The vocals take on a whole new level, adding something ethereal and astonishing to the track. The pitch that Wessels reaches is astounding. Yet it feels like she is just toying around with her vocal ability. Making us want more. The best part is that her voice, although not singing any words, cuts through all the instruments which are relentlessly pounding, and you can't help but focus on it. Then the music cuts out and you're left with her astounding voice reaching amazing levels and filling up the arena (even when listening to the recording it's hard to forget the live performance). It's a beautiful contradiction, and one of the best parts of this sub genre. The softness of the female vocals in contrast to the traditional metal elements. It's amazing that the vocals were able to hold their own against all the instruments and that's what makes it so amazing.
I can't get enough of Not Enough.
Safe to say that I will remember this support band and will keep an eye out for their own headlining UK tour. The deserve one.


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WWE NXT Review For 11.18.15 (w/JSP)
Carmella vs. Nia Jax
-"She doesn't care how you're doing Saxton. It's a rhetorical question" got a pretty good laugh out of me. The chemistry between all three commentators has been improving tenfold lately. I actually find myself liking Byron Saxton lately.
-The match wasn't all that, but Carmella impressed me with her selling. She also pulled out a pretty gnarly guillotine to counter the bearhug. Nia Jax doesn't do much for me at the present moment, but I did see remarked improvement out of Carmella for the short time she was in there. Pretty generic squash match here though, nothing special.
-Alexa Bliss puts Becky Lynch to shame with BLISSED OFF. That got an audible laugh from me, I've gotta say. Alexa's promo in general was really good stuff.
Jordan/Gable vs. The Ascension
-I guess absence makes the heart grow fonder, because everyone and their dog were aware that the Ascension sucked before they left and now all of a sudden they're great? Eh. They're facing Jordan and Gable, so I can deal with it.
-Jordan and Gable's gear is AWESOME, here. I don't know how you can't just look at these guys and see money. They carry themselves like stars, they talk like stars, and can wrestle circles around most tag teams in the entire company. MONEY.
-I will concede and say that NXT has done a really good job of building this match up to be something special, and kudos to the crowd for treating it like so. Good booking always helps mediocre talent, and this is a prime example.
-The Ascension comes out of the gate with some really good stuff, it must be said. They're going at a fast pace, switching off with double teams and various moves. A lot of The Ascension's matches are sludgy and meandering, but the relatively short length and motivation to perform really helped The Ascension.
-Jordan and Gable are far and away the superior team, but The Ascension played their parts the best they could. I'll spare you the gushing over Jordan and Gable, as I'm sure anyone reading this is well aware how good they are. **3/4
-The Bliss/Bayley video package here was tremendous. It outlines character motivations, character actions, and lays out consequences. So while the main roster – the spot these ladies are working toward – go out and mocks a champion's dead brother because no one is creative enough to formulate a legitimate rivalry, the developmental brand books a feud over a title between a babyface and a heel that – GASP – revolves around wreslters wanting the fucking title! Jesus H Christ, it's almost like wrestling writes itself!
Emma vs. Mary Kate
-I got the idea they were going for with Emma displaying more aggression, but they really took their sweet time with this. It doesn't really sell how determined Emma is when all she's doing is throwing aimless forearms for 5 minutes on some scrub girl they picked up from the indies. Give them two minutes of Emma throwing out awesome impact moves until she taps Mary Kate. This isn't how you squash someone.
-I'm warming up to Baron Corbin, and I'm pretty sure Breaking Ground has something to do with it. What's happening to me?
The Mechanics vs. John Skylar & Corey Hollis
-Nice to know Corey Hollis hasn't gotten less generic since I saw him in ROH two years ago.
-I love Dash and Dawson more every time I see them. Something about the old-school psychology of constantly targeting a body part and using it to win a match grabs me. It's not something you're going to see anywhere but NXT really, which makes it even more special as well as giving the Mechanics an identity.
-As for the match, it was decent while it lasted. Corey Hollis was a good Ricky Morton, but John Skylar getting caught with Dash and Dawson's finisher on the hot tag made him look like a huge jabroni… but I suppose that's the point. Good stuff.
-Dana Brooke patting Tom Philips on the head was fucking hilarious, and Asuka continues to be the scariest human being of all time.
-Samoa Joe's promo brings back crazy old school ROH vibes. Methinks I need to go back and watch some old Joe in preparation for his match with Balor.
Bayley (c) vs. Alexa Bliss
-There's not a heel in WWE that can match Alexa Bliss for facial expressions, especially now that Seth is hurt. (Editor's Note: I forgot about New Day) She's very Trish-like in that regard. She has the cute-but-bitchy heel thing down pat.
-Unfortunately, the match never clicked for me. It wasn't sloppy or outwardly terrible, but it lacked a cohesive flow and it didn't seem like the girls had any natural chemistry with each other. They never really left second gear, and it had the unfortunately distinction of never getting exciting and having an anticlimactic finish. It was just "slap, Bayley to Belly" and that was it. The build for this match was great, but they didn't do that great of a job following it up with something memorable. **
-Eva Marie… hmmm. First off, I'm pretty sure Brock Lesnar could walk in heels better than she could. Second off, Full Sail's relentless booing of her never fails to amuse me. Here, it's a win-win. If they're quiet, I get to laugh at her ghastly black hole of promo ability. If they boo her out of the building, she just resorts to taunting while carefully spinning in circles so as not to trip over her comically over-sized heel. "OKAY NOW BE QUIET YOU LITTLE DORKS." I CAN'T BREATHE. Bayley bending down to try to hear Eva was hilarious and I almost had to pause when Eva went full retard with the "You are gonna defend the Women's Championship Title in a one-on-one match VERSE ME!" Oh, how I hope this woman wins the belt.
Overall: Definitely the worst NXT episode since before Takeover: Respect. Aside from the obvious awesomeness of Gable and Jordan, nothing on this show was all that great and contained more disappointments than fun. Bliss vs. Bayley was pretty pedestrian, and the rest were generic squashes with no real storyline advancement attached. A rare miss for the usually great weekly show. Go out of your way to watch that Eva Marie promo, though.
Jake St-Pierre


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Where to begin? Oh, I know: The internet. A computer. The very thing you're sitting in front of right now. Without the internet and a couple of computers connected to it, and two lonely people sitting in front of them, nothing of all this would have happened, or at least, the chances for it to happen would have been extremely slim. Back then, Erik already lived in the Lower Mainland, and he really liked it here, except for the fact that the dating thing wasn't working all that well in such a small town. And then came Matchmaker.com. Funny enough, I happened to be one of the members of that website, in search for … well… my match, who I could not seem to find either, on the other side of the globe, in Italy. I lived in a very small village in Tuscany, and my dating hadn't been going too well, either. Actually, it went so bad that I gave up on it altogether, good ones or bad ones, they just weren't for me. So I ventured into the world wide web and stumbled onto this website I had come across on Yahoo, where tons of equally frustrated people were looking for a match made by a piece of software. According to this website, there were about 35,000 guys all over the world that fit my specific requirements. Tall, between 30 and 40 years old, and not married. Gosh, and now how do i find the right one for me?? Well, I had some more help from technology.
In those days, 1998 to be more specific, digital photography was only for the very rich, and not many had access to a scanner like me, so I was one of the few woman on Matchmaker who had a picture posted next to their profile. And this was the picture Erik stumbled across. 'Too bad she lives in Italy', he thought, 'but hey, who cares, I'll write her anyway!' And so, one morning, right next to the email from the guy who wanted to know if I was healthy enough to bear him 5 children, and if I had strong teeth, I found this email from a guy in Canada in my mailbox, a guy named Erik. He wrote that he was aware that this might be a long shot, but he just wanted to let me know that he had seen my profile and that he found it very interesting. And then he wished me a great day and signed his letter "Sincerely, Erik". What a simple, beautiful, and – well – sincere email. I had to answer him right away. And then we wrote each other again, and again, and again. We got married 361 days after Erik's first email.
In 2002 we had a baby boy named Thomas. He has been our pride and joy ever since. He is growing and every day he reminds us that we're the luckiest people in the world. What are the chances of something like this happening. What helped us more? Technology? Heaven? Who cares. Thomas is the best thing that ever happened to us. Even better than the internet.


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Gallery: Dinner by mail: Subscription meals come in all shapes, sizes and flavors
What's for dinner?
It's a question that has plagued us since the beginning of recorded time. For many, it's no big deal. You may love to cook and have the time and think there's no better way to spend some free time than perusing your cookbook collection in search of the next culinary masterpiece you can create.
But for those who hate to cook or simply don't have the time, the home meal delivery business offers merciful relief.
Some offer kits that come complete with recipes and all the ingredients you need; others deliver prepared meals packed in coolers and dry ice that involve nothing more than a microwave to heat them up, making them ideal for college students, elderly parents or to take on vacation.
Whatever the situation, there's a home-delivered meal out there — carnivores, omnivores, gluten sensitivities, vegetarians, vegans, etc. and etc.
In a 2016 report from consumer market research company Packaged Facts, the U.S. meal-kit delivery services market was expected to generate about $1.5 billion in sales and grow to a multi-billion market over the next five years.
"Our lives seem to be busier than ever, and many people miss the traditional family dinners they enjoyed growing up," says Daniel Granderson, communications manager for Packaged Facts. "We may not have the time — or the skills — to cook like a gourmet chef, but that doesn't mean our desire to enjoy home-cooked meals has waned.
"Therein lies the genius and appeal of home-delivered meals. It's the median between takeout and taking back our kitchens. Gone is the need to grocery shop for the right ingredients or scour the internet for the right recipe."
There are currently more than 150 meal-delivery businesses in the United States. Here's a look a five of the most popular. Prices vary depending on what type of meal you choose — single or family. But one thing all of the following companies have in common: They offer online deals ranging from 35 percent off to first-week-free for new subscribers.
Top Chef Meals
Meals: Prepared.
Details: Top Chef meals run the gamut from everyday favorites such as roasted beef brisket, chicken pot pie and pulled pork, to options on a more-gourmet level, including chicken cordon bleu, shrimp scampi, prime rib, and surf and turf with lobster. There are also choices for those following diets such as Paleo, gluten-free, low-sodium, even a weight-loss choice offering a weekly meal plan. All entrees come fully cooked and can be reheated in the oven or microwave. Each entree — there are than 50 — comes with a choice of two side dishes.
What's new? Family-style meals that will feed from two to eight, more if placing multiple orders. Unlike their individual counterparts, family-style meals come in reheatable bags that can be warmed in boiling water or the microwave.
Order: www.topchefmeals.com.
Terra's Kitchen
Meals: Meal kits.
Details: Meals arrive in a fascinating manner — inside a heavy-shelled "refrigerator-like" container with plastic handles on the sides and a locking mechanism on the front. Cut the tape that seals the locks, open the doors and pull-out shelves are revealed. They're filled with every ingredient — chopped, sliced and diced — you'll need to prepare whatever meals you've ordered, right down to, for example, the little packets of sour cream you'll need to make Swedish meatballs or the fresh mint and kalamata olives you'll put in the creamy chick pea-cucumber salad.
Once you've unloaded your "groceries," place the container back on your porch and it will be picked up the next day by Federal Express. You don't need to do another thing, other than enjoy your meal. Making it yourself allows creativity, and it's a good learning tool for kids. Recipes for each meal are included and can also be found online, along with suggested wine and beer pairings for each meal, if desired.
All meals can be made in 30 minutes or less, and the menu includes options for most all diets — Paleo, gluten-free and the like.
What's new? Terra's Kitchen's Real Weight-Loss Challenge. In addition to meal plans, it features suggestions for losing weight, daily fitness moves and suggested meals outside Terra's Kitchen menu.
Order: www.terraskitchen.com.
Green Chef
Meals: Meal kits.
Details: The Green Chef program, currently the only certified organic meal delivery service, lets you share in the cooking duties. Pick your plan _ omnivore, carnivore, gluten-free, vegetarian, vegan or Paleo to serve one meal or the whole family — then the chefs at Green Chef will send some of their own recipes along with the ingredients — all of which are sourced from the best producers, including many small family farms — you'll need to recreate them at home. You be the chef and take all the accolades. One of the really nice things about this program is that all ingredients come in packaging that is color-coded to match the recipe, so there's no second guessing if you've picked out the correct ingredient. And for those of you new to Green Chef, they'll give you your first two meals free.
What's new? Green Chef Family Dinners. The plan offers omnivore and carnivore kits with menus changing every week. The menus are different from Green Chef's regular lineup. Two dinners are delivered weekly that will feed up to four people.
Order: www.greenchef.com.
Blue Apron
Meals: Meal kit.
Details: It's hard to compare meal-delivery companies without giving Blue Apron a try since it's one of the first such businesses on the market. The company offers a different menu each week, but the downside is that the range of choices is rather limited. One week's delivery may consist of barramundi (sea bass), melted leeks with verjus blanc (tart white-grape juice) and roasted potatoes and broccoli with horseradish sauce. That may sound a little over-the-top for a family with young children, but it also will introduce them to new foods.
Go online each week to check out the menu. If you don't like what you see, click on the "Skip a Week" option. You won't be charged for the weeks you skip.
Unlike Green Chef with its color-coded food containers, all the ingredients for Blue Apron's entrees are thrown in the box together, so you must sort them out. They are clearly labeled, however, so all you'll need to do it look at the recipe cards to figure out which ingredients go with which dinners.
What's new? A wine-delivery service that pairs wines with meals. Like most wine clubs, Blue Apron's wine are delivered monthly, a convenient option since the wines can be ordered on Blue Apron's web site.
Order: www.blueapron.com.
Meals: Meal kits.
Details: With celebrity chef Jamie Oliver as a partner at HelloFresh who helps create new weekly recipes, there's little doubt you'll get gourmet-level meals from this company. But they're easy to follow, almost like your kindergarten teacher assigned culinary homework. Open the box and inside you'll find an aluminum-insulated container and inside that are individual, clearly-labeled boxes telling you what dishes you'll be making with the ingredients inside. The entire process is easy to follow and directions take you step-by-step. You have 10 recipes from which to choose each week.
What's new? A partnership with Monterey Bay Aquarium's Seafood Watch program ensures that all fish and other seafoods, such as that used in making Turkish-Spiced Salmon with Blood Orange and Couscous Pilaf, are caught or farmed in ocean-friendly ways.
Order: www.hellofresh.com.
Contact Anne Braly at firstname.lastname@example.com.


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Carlo Tiviol is the only fur brand that can match Fendi.Its brand history is even longer than Fendi.
In the early spring of this year at its autumn and winter women's clothes press conference,it continues its bold and showy color matching style and uses new cutting technology to combine fur and embroidery, silk, composite fabrics, etc.
Carlo Tiviol has successfully designed a green, brown, golden and elegant fur coat of western aristocratic style.


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Our seasonal single origin coffees
our year-round blends
tools of the trade
The tools you use when brewing coffee are just as important as the technique. We've selected a curated group of items we believe in and use on a daily basis. From pour over drippers to tampers, and a lot in between.


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Playing the lawyer ... once again!
And once again a lawyer. I am Colin Watt and I am playing Jordan Dillingham, the lawyer, in the play 'Out Of Sight, Out Of Murder'. Being a man, and able to multitask, this is how I start World War 3, I will also be stage managing this show. The last time I played the lawyer was in 'Laughter in the Dark' at Greenfield Methodist Players way back many years ago. Since then I have played many parts and many different types of characters, from Geoffrey, in 'Stepping Out' to Baron Zeta, in 'The Merry Widow' and Buttons in 'Cinderella'.
A number of years ago, I met a pianist, on a cruise, and ended up doing a few shows while on board singing mainly Frank Sinatra songs, unbeknown to me this pianist was one of the stars on board, his name was Ray Coussins, and he played many times for Frank Sinatra when Bill Miller was unable to, so I can say I have sung with Frank Sinatra's pianist!
I now, along with a number of my friends, run a charity concert group, going around to help groups of volunteers raise money for funds to help them to continue their good work, we call ourselves Entertaining Friends, so if you see us on anywhere, come and support us, I guarantee you will not be disappointed.
I am looking forward to being in this show.
'Out of Sight, Out of Murder' will be performed by the Saddleworth Players at the Millgate Arts Centre, Delph, from 29 September–6 October. Tickets £9 (£5 students) from our online booking office.
Colin Watt, Sep 20, 2018


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When you land in Canada – Customs and Immigration
When you immigrate to Canada, you will find the entry procedure straightforward. Be sure you have your passport and other essential documents with you in an easy to access safe place, like in a carry-on bag.
First, when out are landing in Canada, you will be interviewed by a Canada Customs officer. You will need to give the officer your list of all the household and personal items that you will be bringing into Canada. You should also show your immigrant visa to the customs officer, who will refer you to an Immigration Officer.
The Immigration Officer will check your visa and travel documents and ask you questions similar to those on the Immigrant Application Form, to verify that you are of good character and in good health. At this time, you may also be asked to show proof of your funds. If there are no difficulties, the officer will authorize your entry to Canada as a permanent resident by signing your Record of Landing or Confirmation of Permanent Residence.
When you are landing in Canada – Reception Services
If you arrive in Toronto, Montreal or Vancouver, you will find immigrant reception services in the airport. They will give you a free booklet called Welcome to Canada: What You Should Know. It contains useful information, with addresses and telephone numbers of organizations to help you in the immigration process. Reception services are run by immigrant-serving organizations. They help newcomers get the information and services they need, and this help is often available in several languages. In Montreal, the Ministère de l'Immigration et des Communautés culturelles runs this service.


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Oil gained $2 this week as congressional Democrats and President George W. Bush's administration reached an agreement on the plan. Prices also rose because of President-elect Barack Obama's pledge to enact the biggest U.S. public works program in half a century.
Crude oil for January delivery rose $1.08, or 2.6 percent, to $43.15 a barrel at the 2:30 p.m. close of floor trading on the New York Mercantile Exchange. Futures, which have dropped 55 percent this year, are heading for the biggest annual decline since trading began in 1983, as global economies falter.
House Speaker Nancy Pelosi said she plans to have a vote on the auto bill today in the House, where Democrats have a large enough majority to make passage likely.
The dollar dropped versus the euro, adding support to commodity markets. A weaker U.S. currency increases demand for commodities as a hedge and makes raw materials cheaper for buyers with euros, yen or sterling. The dollar weakened to $1.3019 per euro from $1.2927 yesterday.
Oil also rose after Russia signaled it may coordinate an output cut with OPEC next week to end the five-month, $100 slump in prices.
Energy Minister Sergei Shmatko said Russia will announce proposals for reducing output by Dec. 17, when OPEC meets, Interfax reported. The group, source of more than 40 percent of the world's oil, may trim production by as much as 2.5 million barrels a day, next week, billionaire hedge-fund manager Boone Pickens said yesterday.
Shmatko said he had spoken on the phone to the president of the Organization of Petroleum Exporting Countries and that the group is preparing significant" output cuts, Interfax said. Russia is the world's second-largest exporter after Saudi Arabia. Norway, the next biggest non-OPEC exporter, has no plans to cut output, the petroleum ministry said.
OPEC should make a substantial" output cut when it meets on Dec. 17 in Algeria, Shokri Ghanem, Libya's top oil official, said on Dec. 8. Oil has tumbled 29 percent since the group announced a 1.5 million-barrel-a-day supply reduction on Oct. 24.
OPEC will work it back up to $100," Pickens said yesterday in an interview in New York. It will all be determined by the global economy. If you get a recovery in the global economy, you will get it back up."
Prices dropped earlier after the U.S. government released a report that showed inventories of gasoline and distillate fuel, a category that includes heating oil and diesel, climbed last week as refineries increased operating rates and demand dropped.
Gasoline stockpiles rose 3.7 million barrels to 202.7 million barrels in the week ended Dec. 5, the Energy Department said today in a weekly report. Distillate inventories climbed 5.6 million barrels to 130.6 million. Gasoline supplies were forecast to fall 400,000 barrels and distillate supplies by 1.5 million barrels, according to a Bloomberg News survey.
Inventories of crude oil rose 392,000 barrels to 320.8 million, the department said. Supplies were forecast to increase by 1.3 million barrels, according to the median of 14 responses in the Bloomberg News survey.
Refineries operated at 87.4 percent of capacity, up 3.1 percentage points from the week before.
Brent crude oil for January settlement increased 74 cents, or 1.8 percent, to $42.27 a barrel on London's ICE Futures Europe exchange.


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RMC is pleased to announce that Pete Furlow has been promoted to the position of Chief Information Officer for the Regional Medical Center Board. Pete joined our team at RMC in September 2009 and has made many significant improvements in our Information Technology department. His leadership displayed in guiding RMC thru the adversity created by the conversion from the Horizon to the Paragon platform was exemplary.. His dedication, knowledge, and professional attitude have helped RMC make major improvements to our IT infrastructure and positioned us for future growth.
Prior to joining RMC, Pete worked over 15 years in the healthcare technology field with leadership experience at Coffee Regional Medical Center in Douglas, Georgia and Baptist Health Systems in Jackson, Mississippi. Pete is a tireless worker, outstanding leader and a tremendous asset to RMC. Please join me in congratulating him on his new position.


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Find Alumni Listed in Old Westbury, New York
Listed below are alumni from schools in Old Westbury, New York. Click on any of the schools below to view those alumni currently listed and to search for others not yet listed. Find out what alumni from Old Westbury are doing now.
Alumni Search
All Schools Listed in Old Westbury, New York
10Holy Child High School
20Old Westbury School- Holy Child
75The Wheatley School
223Westbury High School


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Eleaf iStick is an newly launched battery with a fashionable metallic appearance. With it's compact size, you can hold it in the palm of your hand, much more convenient for usage and portability. The highlight is the incremental OLED screen. 40W Sub Ohm now with the temperature control feature.
Eleaf iStick 40W Temperature Control
Eleaf iStick 40W Temperature Control, innovation of istick series battery. Same great trusted product now introduced with the new temperature control feature. It will bring out a unique vaping experience without the dry hit by adjusting the temperature setting. Despite its small, compact, hand held design...it can reach up to 40w with a large 2600mAh power capacity. Moreover, all stainless steel threads and elastic spring connector endow it with strong wear resistance. With the temp. control feature, less power and e-liquid consumption will be a plus.
Our Product Features...
Legal Notice
WARNING: Loco E Liquids may contain nicotine which is both a poisonous and addictive substance. Loco E Liquids are only intended for people that already use tobacco products or are of legal smoking age and not by children, women who are pregnant or may become pregnant or any person with an increased risk of, preexisting condition of, or any medical condition which includes but is not limited to, heart disease, diabetes, high blood pressure, asthma or chronic obstructive pulmonary disease. If you experience any side effects or possible side effects associated with nicotine overdose including severe allergic reactions (rash; hives; itching; difficulty breathing; tightness in the chest; swelling of the mouth, face, lips, or tongue); fast or irregular heartbeat; mouth, teeth, or jaw problems; pounding in the chest; severe diarrhea, dizziness, nausea, vomiting, or weakness, stop using the product immediately and consult a physician. Our products may be harmful or fatal if orally ingested. Loco E liquid is not a smoking cessation product. Loco E Liquid has not been evaluated by the Food and Drug Administration nor is it intended to treat, prevent or cure any disease or condition. Please keep out of reach of children and pets.


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|Home Page
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|Records of the Bay or Quinte
Survey lines were a constant concern at this time and here is another example.
© Randy Saylor, Jan 2015.
Source: Upper Canada Sundries, RG 5 A1, 14037-9, C-4547. On line at Heritage Canada.
5th December 1816
To his Excellency Frances Gore Esq Lieutenant Governor of the Province of Upper Canada.
The petition of us the undersigned inhabitants of the township of Hallowell in the county of Prince Edward in the Midland District
Humbly sheweth
That your Excellencys Petitioners being in possession of deeds and leases for lands lying in the first and second Concessions Produced in Sophiasburgh in the said County of Prince Edward and that the line in center, between the two concessions aforesaid has never been a run to our knowledge. And that about four years since, a certain Wilson Conger licensed surveyor by his actual survey on the ground: Did put and plant certain posts, in such situation, and declared the said posts to be unalterable , that we your Excellencys Petitioners cannot injoy the land that His Majesty's deeds and leases declare us to be possessed of. In so much that many who are willing to imbrace opportunitys under difficulty have entered on these lands which we presume are boni-fidely within our deeds and leases: if a correct survey might be made, and have taken away timber and still destroying the timber and land contrary to the will and interest of your Excellencys Petitioners. We therefore pray your Excellency may be pleased to take in consideration our grievance, and the unspeakable damage we are actually exposed unto. And that your Excellency may be pleased to order that a surveyor be sent to our assistance, and that the said surveyor the duly authorized to run the lines of the first and second concessions aforesaid. For as much as the survey of the said Wilson Conger takes from us about one half of the first concession produced.
Wherefore Your Excellency Petitioners in duty bound will pray
William Cunningham
Arra Ferguson
Sam Dorland
Thomas Dorland Esqr
Henry Davis Jun
Henry Davis Sen
Larry Lewis
Charles Huff
Wilem Huff
Parel? Huff
Sarah Huyck widow of Lieutenant John Huyck deceased


text: Hello! I am on the lookout for a second shooter/assistant for October 2017-May 2018. This person must be available at minimum 10 hours per week, and must be based in NYC. Jobs consist mostly of second shooting for corporate work and assisting for commercial work throughout the Northeast. Pay ranges from $50-$125 per hour. Must be open to travel & long hours, all of which will be compensated. Must have (1-2 years) prior experience as a paid photographer. Most importantly, must be chill.


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There is a new crop of upcoming Yoruba rappers who are ready to snatch the throne from Olamide. These guys are tenacious and very skilled. The rappers on this list will surely be mega stars in a few years from now. Hip Hop Head is going to list them and give
Tag: Best Yoruba rappers
Who Is The King Of Yoruba Rap? 9 Best Yoruba Rappers Of All Time – VOTE
Today let's settle the argument about who the best Yoruba rappers are. Yoruba rap as a genre is the most concrete hip hop sub genre in Nigeria. It has produced legends and mega stars. There is also a new generation of vibrant recruits who are willing and ready to take
You Have To Earn Your Place; 4 Points Of Advice For Dagrin's Brother Trod
Last month, Dagrin's brother Trod made a solid statement about his new endeavor. He plans to swoop in and take over; "I'm coming to take back my brothers throne, I want the crown back" In case you're wondering who this guy is; he is the younger sibling of Yoruba rap legend Dagrin.
Where Is Lord Of Ajasa? Three Reasons Why The Veteran Rapper Is Now Irrelevant
Where is Lord of Ajasa? This is a question that indicates that an artiste has become irrelevant. Simply put, he is a forgotten man in the Nigerian music industry. Ask your friend about Lord of Ajasa and they go like "Ooh that guy, where is he sef". VOTE: Who is the


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Paul Clough
Senior Lecturer, Information School, University of Sheffield
Paul Clough is a Senior Lecturer in the Information School at the University of Sheffield. He received a B.Eng. (hons) degree in Computer Science from the University of York in 1998 and a Ph.D. from the University of Sheffield in 2002. His research interests mainly revolve around developing technologies to assist people with accessing and managing information. Paul is co-author of a book on multilingual information retrieval and contributed to over 90 peer-reviewed publications.
Susan Farrell
Head of Web & Mobile Services, Information Services Division, University College London, UK
Susan Farrell is Head of Web & Mobile Services at UCL'sInformation Services Division, helping staff across UCL to build and manage their websites. Susan joined UCL in October 2011 following two years as a web consultant working with companies to help them optimise their web presence. Before that, she was Head of Web and Portal Services at King's College London.
Charlie Hull
Managing Consultant, OpenSource Connections, UK
Charlie Hull runs Flax, specialists in all aspects of search technology based in Cambridge, U.K. Flax have been developing powerful search applications based on open source software for clients including The Financial Times, media monitors Gorkana, UK Government and Reed Specialist Recruitment since 2001. Charlie also runs the Cambridge Search Meetup and London Lucene/Solr Usergroup and regularly talks and writes on search-related subjects.
Agnes Molnar
CEO, Search Explained, Hungary
Agnes Molnar is an internationally-recognized expert in the fields of enterprise search, information architecture, and Microsoft technologies. The author of many acclaimed books, Agnes regularly speaks at technical conferences throughout the world and has been recognized as a Microsoft Most Valuable Professional since 2008.
Kristian Norling
Founder & CEO, Norling & Company
Kristian is a partner at IntraTeam - knowledge sharing and conferences about the digital workplace and intranets. Previously, Kristian worked at Findwise and before that as an IT strategist and product owner of Enterprise Search at Region Västra Götaland. Kristian has been working with intranet and internet portals, websites and search in many different roles, each with its own challenges. Starting out as an non-techie communications officer, where the web was only one of many communication channels ending up as an IT strategist, working in the intersection of business, technology and communication. Always with a pragmatic and practical focus on the benefits of technology for people in the digital workplace.
Valentin Richter
CEO, Raytion GmbH
Valentin Richter is managing director and founder of Raytion, an internationally IT business consultancy focused on enterprise search. Prior to consulting Global 500 companies he worked for Trinkaus & Burkhardt, a private bank which is now owned by HSBC. Valentin has studied mathematics and information sciences.
Dr Tony Russell-Rose
Director, UXLabs, UK, University of Essex
Tony Russell-Rose is founder of 2dSearch, a start-up applying artificial intelligence, natural language processing and data visualisation to create the next generation of advanced search tools. He is also director of UXLabs, a research and design consultancy specialising in complex search and information access applications. Previously Tony has led R&D teams at Canon, Reuters, Oracle, HP Labs and BT Labs. He currently holds the position of RAE Visiting Professor of Cognitive Computing at Essex University and publishes widely on information retrieval, NLP and human-computer interaction. He has a PhD in Computer Science and a first degree in engineering, majoring in human factors.
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City of Hope | Simi Valley provides the community with unparalleled cancer care and innovative treatments close to home. Our bright and modern facility offers multiple exam and treatment rooms for patient comfort and convenience, expanding access to City of Hope's world-class level of care.
Our skilled staff specialize in medical oncology, blood disorders and cancers. We also offer consultations and second opinions.
Monday through Friday: 8 a.m. to 5:30 p.m.
Closed on major federal holidays
Ample free parking
The accessible location of City of Hope's Simi Valley practice, near the 118 and 23 freeways, puts our patients within easy reach of additional laboratory and radiology services, offering convenience when traveling between appointments.
We are dedicated to creating a positive and healing environment at our Simi Valley location. Our infusion rooms feature comfortable chairs, snack trays, magazines, soothing music and free guest Wi-Fi, all contributing to making our patients' time here for treatment as easy and stress-free as possible.
City of Hope is a recognized world leader in cancer research and treatment, and that expertise is available to every patient at every location:
Visit Why Choose City of Hope to learn more about our institutional distinctions.
August 16, 2019
August 12, 2019
Map & Directions
City of Hope Medical Foundation contracts for physician services rendered at City of Hope and in our community practice sites. Please note that although we strive to keep this information current, it is subject to change without notice. For questions related to your specific coverage at this site, please contact your insurance provider directly. You can find that phone number on your insurance card or in your benefits book.
If you wish to receive treatment at a City of Hope location or with a City of Hope physician but we do not currently contract with your insurance plan, contact your insurance company and ask about obtaining authorization to receive treatment here. Every medical situation — and every insurance plan — is different, and there is no guarantee that coverage can be secured. But it is reasonable to make this request, and to ask your insurance company to review the matter with City of Hope Medical Foundation directly. Learn more about medical insurance and financing.


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In the recent decision of Steel and another v NRAM Limited (formerly NRAM Plc) (Scotland), a solicitor acting for Headway Caledonian (Headway), Ms Steel, carelessly misdescribed a proposed conveyancing transaction to the opposite party, NRAM Ltd (Northern Rock).
Northern Rock was acting without a solicitor, relied on Ms Steel's misdescription, and lost money. Was Northern Rock able to recover its loss from the solicitor on the basis that she had breached a duty of care owed to it?
In 2007 Ms Steel sent an email to Northern Rock by which, inexplicably and entirely inaccurately, she requested that Northern Rock release all of the security it held over Headway's property in circumstances where the parties had agreed only to a partial release of security in exchange for a partial repayment of a loan. Northern Rock did not query Ms Steel's request and proceeded to release all of its security (in exchange for partial repayment).
This error went unnoticed and, in 2010, Headway went into liquidation. Only at this stage did Northern Rock realise that it no longer held security for the outstanding loan balance (the remainder of Headland's property having, by this time, been sold). Northern Rock claimed against Ms Steel and her firm for its loss suffered as a result of its reliance on her email.
Northern Rock's claim failed. The Supreme Court unanimously held that the authorities "demonstrate in particular that the solicitor will not assume responsibility towards the opposite party unless it was reasonable for the latter to have relied on what the solicitor said and unless the solicitor should reasonably have foreseen that he would do so. These are, as I have shown, two ingredients of the general liability in tort for negligent misrepresentation; but they are particularly relevant to a claim against a solicitor by the opposite party because the latter's reliance in that situation is presumptively inappropriate" (per Lord Wilson).
There was nothing in the case law supporting a conclusion that it is not always necessary for a representee to show that it was reasonable for it to have relied on the relevant representation. Further, a commercial lender (in this case Northern Rock) implementing an agreement concerning its security does not act reasonably by proceeding upon no more than a description of the agreement's terms as advanced by the borrower or his solicitor.