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SECTION I
Man's Duties in General
The third and noblest obligation of justice comprises
man's duty to God, which includes the practice of the
three theological virtues, faith, hope, and charity,
and of that virtue called religion, which has for its
object the worship due to God. To love God with
the affection of a dutiful son is the most secure way
of fulfilling this obligation, as the most effective
means of discharging the other duties of justice is
to be to ourselves an upright judge, and to our
neighbor a kind and watchful mother. Consider,
then, how a good son manifests his love for his
father. How great is his devotion, his fear, his
reverence for him! How faithfully he obeys him; how
zealously and disinterestedly he serves him! With
what confidence he goes to him in all his
necessities! With what submission he accepts his
corrections! How patiently he bears his reproofs!
Only serve God with such a heart, and you will
faithfully fulfill this obligation of justice. But
to attain these dispositions the following virtues
seem to me indispensable: love, holy fear,
confidence, zeal for the glory of God, purity of
intention, the spirit of prayer, gratitude,
conformity to the will of God, humility, and patience
in tribulation.
SECTION II
The Love of God
Our first duty is to love God, as He has commanded
us, with our whole heart, with our whole soul, and
with our whole strength. (Cf. Deut. 6:5). All our
faculties must cooperate in loving and serving this
great Master: the understanding by frequently
thinking of Him; the will by loving Him; the passions
by turning their strength to His service; the senses
and members by zealously executing whatever His love
prescribes. As the Memorial of a Christian Life
contains a treatise on this subject, we refer the
reader to it for a more complete discussion of this
virtue.
SECTION III
The Fear of God
After love comes fear, which in fact springs from
love. For the greater our love for another, the
greater is our fear not only of losing him but of
offending him. See how carefully a good son avoids
anything that could displease his father, or a loving
wife all that could displease her husband. This fear
is the guardian of innocence, and for this reason we
should deeply engrave it in our souls, praying with
David that the Lord may pierce our flesh with His
holy fear. (Cf. Ps.1l8:l20). This pious monarch
desired that even his flesh should be penetrated with
this salutary fear, that. piercing his heart like a
thorn, it might unceasingly warn him against all that
could lead him to offend God, the object of his love
and fear. It was for this reason that the inspired
author wrote, "The fear of the Lord driveth out sin."
(Ecclus. l :27). The effect of this fear is not only to make us avoid
actions that are positively sinful, but even those
that may lead us into evil or endanger our virtue.
These words of Job, "I feared all my works, knowing
that thou didst not spare the offender" (Job 9:28),
testify how deeply this sentiment was imprinted in
his soul. If we are penetrated with this salutary
fear it will be manifest in our bearing when we enter
God's house, and particularly in the presence of the
Blessed Sacrament. We shall beware of irreverently
talking or gazing about us as it we were unconscious
of the dread Majesty in whose temple we are. The
love of God, as we have already said, is the first
source of this fear. Servile fear, however, which is
the fear, not of a son, but of a slave, is, in a
measure, profitable, for it introduces filial fear as
the needle introduces the thread. But we shall
strengthen and confirm this sentiment of holy fear by
reflecting upon the incomprehensible majesty of God,
the severity of His judgments, the rigor of His
justice, the multitude of our sins, and particularly
our resistance to divine inspirations.
SECTION IV
Confidence in God
To fear we must also join confidence. Like a child
who fears no danger in his father's protecting arms,
we must cast ourselves into the arms of our Heavenly
Father, confident that those Hands which sustain the
heavens are all powerful to supply our necessities,
to uphold us in temptation, and to turn all things to
our profit. And why should we not have confidence in
God? Is He not the most powerful as well as the most
tender of fathers? If your want of merit and the
number of your sins alarm and discourage you, fix
your thoughts upon the goodness of God, upon His
adorable Son, our Redeemer and Mediator, who died to
expiate our sins. When you are crossing a rapid
stream, and the turbulence of the waters makes you
dizzy, instead of looking down at the torrent you
look above, and your steadiness is restored. Do
likewise when disturbed by the fears we have
mentioned. Do not dwell upon your unworthiness or
your failings, hut raise your eyes to God and
consider the infinite goodness and mercy with which
He deigns to apply a remedy to all our miseries.
Reflect-upon the truth of His words, for He has
promised to help and comfort all who humbly and
confidently invoke His sacred name. Consider also the
innumerable benefits which you have hitherto received
from His paternal hand, and let His bounty in the
past inspire you to trust the future to Him with
renewed hope. Above all, consider the merits and sufferings of
Christ, which are our principal title to God's grace
and mercy, and which form the treasure whence the
Church supplies the necessities of her children. It
was from a confidence inspired by such motives that
the saints drew that strength which rendered them as
firm as Mount Sion, and established them in the holy
city whence they never could be moved. (Cf. Ps.
124:1). Yet, notwithstanding these powerful reasons
for hope, it is deplorable that this virtue should
still be so weak in us. We lose heart at the first
appearance of danger, and go down into Egypt hoping
for help from Pharaoh (Cf. Is. 30:2) � that is, we
turn to creatures instead of God. There are many
servants of God who zealously devote themselves to
fasting, prayer, and almsgiving, but few who possess
the confidence with which the virtuous � Susanna was
animated, even when condemned to death and led to
execution. (Cf. Dan. 13). Read the Holy Scriptures,
particularly the Psalms and the writings of the
prophets, and you will find abundant motives for
unfailing hope in God.
SECTION V
Zeal for the Glory of God
Zeal consists in promoting the honor of God and
striving to advance the fulfillment of His will on
earth, even as it is ' accomplished in Heaven. If we
love God we cannot but be pierced with grief to
behold so many not only neglecting to obey His holy
will, but even acting in a manner directly opposed to
it. Full of this zeal was David when he cried out,
"The zeal of thy house hath eaten me up." (Ps.
68:10). Strive to imitate him, doing what you can by
word and example, as well as by prayer, to increase
the honor of God through the salvation of souls. Thus
may you hope to receive that mark, mentioned by the
prophet, which will sign you as one of the elect of
God. (Cf. Ezech. 9:4).
SECTION VI
Purity of Intention
This virtue, which is intimately connected with zeal,
enables us to forget ourselves in all things, and to
seek first the glory of God and the accomplishment of
His good pleasure, persuaded that the more we
sacrifice our own interests in His service, the
greater advantage and blessing we shall reap. For
this reason we must examine the motives of all our
actions, that we may labor purely for God, since
nothing is more subtle than self-love, which
insinuates itself into every work, unless we maintain
a constant guard. Many who now seem rich in good
works will be found very poor at the day of judgment
for lack of this pure intention. This is the virtue
which Our Lord symbolized when He said: "The light of
thy body is thy eye. If thy eye be single thy whole
body shall be lightsome. But if thy eye be evil thy
whole body shall be darksome." (Matt. 6:22-23). We
often see men in high positions lead irreproachable
lives, carefully avoiding anything unbecoming the
dignity of their station; but, in many cases, what is
the motive which animates them? They see that virtue
befits their position, and consequently they practice
it, in order to discharge the duties of their office
in a manner that will seem becoming, or to secure
promotion to still greater dignities. Thus the
principle of their actions is not the fear or the
love of God, or obedience to His divine will, but
their own interest. Such virtue may deceive men, but
in the eyes of God it is as smoke; it is only the
shadow of justice. The practice of the moral
virtues and the most severe mortifications are
meritorious before God only inasmuch as they are
animated by His Divine Spirit. The temple of
Jerusalem contained nothing which was not either of
gold or covered with gold. It is no less fitting that
in our souls, the living temples of the Divinity,
there should be nothing that is not charity or
animated by it. Let us bear in mind that God values
the intention more than the action, and that the
simplest work becomes noble when performed with a
noble intention, while the greatest will be of little
value if performed from an indifferent motive. By
endeavoring to acquire this purity of intention we
shall follow the example and counsel of Our Saviour,
who tells us to love as He has loved (Cf. Jn. 13:34)
� that is, purely and disinterestedly. Happy is he
who imitates this noblest characteristic of the
divine love. Rapid will be his growth in the likeness
of God, and consequently in His love, for resemblance
usually begets love. Let us rid ourselves of human
respect, and, keeping God ever before our eyes, let
us not suffer selfish or worldly motives to mar the
merit of our good works and rob us of their reward,
which is Heaven and the possession of God Himself.
As it is a difficult undertaking to acquire this
virtue, we must earnestly ask it of God, especially
in the Lord's Prayer, frequently repeating with
fervor, "Thy will be done on earth, as it is in
Heaven." Beg of Him to grant you grace to imitate on
earth the purity and devotion with which the heavenly
choirs bless and fulfill His adorable will.
SECTION VII
Prayer
Having in another work treated more fully of this
subject, I would here only urge you to turn to God in
childlike prayer whenever afflictions or temptations
come upon you. Strive, moreover, to maintain the
spirit of prayer, and thus you will preserve a
continual recollection of God. You will live in His
presence, and His love will abide in your heart.
Finally, prayer will enable you most faithfully and
frequently to testify your filial reverence and love
for your Heavenly Father.
SECTION VIII
Gratitude
Gratitude, which should be in our hearts and on our
lips, is a virtue which excites us to praise God
unceasingly for all His benefits: "I will bless the
Lord at all times; his praise shall be always in my
mouth. Let my mouth be filled with praise, that I may
sing thy glory, thy greatness all the day long." (Ps.
33:1 and 70:8). Since God not only gives us life, but
continues to preserve it, protecting us, lavishing
blessings on us, and causing all creatures to serve
our necessities and desires, is it not just that we
should continually praise Him? Thanksgiving,
therefore, should be the first of all our exercises,
and, according to St. Basil, it should form the
beginning of all our prayers. Morning and evening,
and at all times, we should render thanks to God for
His many benefits, general and particular, of nature
and of grace; but, above all, for the
incomprehensible benefits of Redemption and the
Blessed Sacrament of the altar. Let us bear in mind
that in all these blessings He sought only our
welfare. He could expect nothing; He desired nothing
from us. Out of pure love for us He gave us all.
SECTION IX
Obedience
Obedience is a virtue which renders us most pleasing
to God, for it embraces the perfection of justice. We
distinguish in this virtue three degrees: The first
is obedience to the commandments of God, the second
to His counsels, the third to His inspirations. The
first is absolutely necessary for salvation; the
second facilitates the observance of the
commandments, for if we neglect the counsels, as far
as our state permits, we risk violating the precepts.
If, for instance, you avoid needlessly affirming the
truth with an oath, you will more easily escape
perjury. If you avoid all contentions you will
assuredly secure peace and charity. If you renounce
your own worldly possessions, you will not be tempted
to covet those of your neighbor. If you return good
for evil, you will be saved from the passion of
revenge. Thus we see that the counsels form the
bulwarks which guard the commandments. If you
would make your salvation secure do not be satisfied
with observing the commandments only, but add the
practice of the counsels as far as your state will
admit. In traversing a rapid river you do not cross
it in a direct line, for if you did so you would be
borne beyond the place at which you wished to land.
Rather, you go higher up the stream to have the
advantage of the tide, and thus secure a safe passage
to the point at which you desire to embark. Do
likewise in spiritual things. Aim higher than is
necessary, so that if you fail you may at least reach
the mark of what is indispensable for salvation.
The third degree of obedience, as we have said,
consists in fidelity to divine inspirations. Good
servants do not confine their obedience to the formal
commands of their master, but promptly execute the
least indication of his will, So should we act
towards God. This is a subject, however, in which we
are exposed to grave illusions by mistaking the
whisperings of self-love or the suggestions of the
devil for divine inspirations. Hence we must follow
the counsel of St. John and "believe not every
spirit, but try the spirits if they be of God." (1Jn.
4:1). We have for our guidance in this respect,
besides Holy Scripture and the teaching of the
saints, this general rule: The service of God
embraces two kinds of acts, one of which is of our
own choice, the other of obligation. However
meritorious works of our own choice may be, we must
always select what is of obligation in preference to
them.
This is the teaching of the Holy Spirit: "Obedience
is better than sacrifices." (1Kg. 15:22). God first
requires of us the faithful fulfillment of His word.
When our obedience in this respect is perfect, we may
follow the guidance of pious inspirations. This
fidelity to the word of God comprises, first,
obedience to the commandments, without which there is
no salvation; secondly, obedience to our lawful
superiors, for the Apostle tells us, "He that
resisteth the power, resisteth the ordinance of God"
(Rom. 13:2); thirdly, obedience to the laws of our
state, whether it be the priesthood, religion, or
marriage; and, fourthly, fidelity to practices which,
though not of precept, greatly facilitate the
observance of the commandments. For example, if
you find, by daily reflecting upon your faults and by
asking God to inspire you with the most efficacious
means of correcting them, that you lead a more
regular life, that you acquire more control over your
passions, and that your heart becomes more inclined
to virtue; while, on the other hand, your neglect of
these precautions weakens your virtue, throws you
back into many failings, and exposes you to the
danger of relapsing into former evil habits. you
cannot doubt that God calls you to these pious
exercises. Experience has taught you that they are
the means which He has chosen to enable you to
overcome your sins and to prevent you from committing
them again. God does not, it is true, formally
command these practices, but He strongly exhorts you
to embrace them if you would faithfully fulfill what
He does command. Again, if you find that you are
self-indulgent and opposed to everything which
disturbs you, and that this love of comfort hinders
your spiritual progress and leads you to neglect good
works because they are laborious and painful, while
you indulge in culpable actions because they are
attractive and pleasant, you must conclude that God
calls you to practice mortification and to overcome
your appetite for pleasure by penance and
austerities. Examine all your propensities in this
way, and you will easily discern what will be most
profitable to you. Be always guided, however, in this
respect, by the counsels of your superiors. Thus
we see that we are not always to choose what is best
in itself, but what is best for us. Hence there are
many excellent practices from which we would derive
no advantage, either because they are above our
strength or because God does not call us to embrace
them. Then let us not soar above our state; let us
aspire to what will strengthen us, not to what will
overwhelm us. "Lift not up thy eyes to riches which
thou canst not have," says Holy Scripture, "because
they shall make themselves wings like those of an
eagle, and shall fly towards heaven." (Prov. 23:5).
Among those acts which we are free to do or not to
do, some are performed in public, others in secret.
The former procure us temporal pleasure or advantage,
while the latter bring no such reward. In general,
prefer what is done in secret without any temporal
recompense. You will thus preserve yourself from the
snares of self-love, which, as we have already said,
insinuates itself into the holiest actions. For this
reason a certain man remarkable for his piety was
accustomed to say, "Do you know where God is? He is
where you are not." By this he meant that where
self-interest has not penetrated, there only can God
be sought and found. We do not counsel you to
follow this rule so rigidly as to exclude good deeds
that are public or profitable. Oh, no; that would be
a reprehensible extreme, for very often there is
great merit in overcoming the promptings of self-love
to which these deeds expose us. Our intention is only
to warn you against the artifices of self-love, that
you may ever distrust it, particularly when it
presents itself under the mask of virtue. These
three degrees which constitute the perfection of
obedience seem to be indicated in these words of the
Apostle: "Be not conformed to this world, but be
reformed in the newness of your mind, that you may
prove what is the good, and the acceptable, and the
perfect will of God." (Rom. 12:2). The observance of
the commandments is good; the practice of the
counsels is acceptable; and fidelity to divine
inspirations is perfect. When one has learned to
practice these three degrees he has attained the
perfection of obedience. Another virtue, which may
be considered a fourth degree of obedience, is
conformity to the divine will in all things, This
enables us to accept from the hands of God, with
equal submission, honor or ignominy, obscurity or
renown, stripes or caresses, health or sickness, life
or death; for we look, not at our chastisements, but
at Him who inflicts them through love of us. An
earthly father loves his child when he corrects him
no less than when he caresses him. Does his love bear
any comparison to the love of the Heavenly Father?
Let us realize, then, that all that comes from His
hand is for our welfare, and we shall become so
firmly established in submission to His holy will
that He may mold us according to His good pleasure,
as clay in the hands of the potter. Thus we shall
no longer live for ourselves, but for God. We shall
be happy only in accomplishing His divine will, in
doing all things, in bearing all things for His
glory, and acting at all times as His submissive
servants. Such were the sentiments of David when he
said, "I am become as a beast before thee, and I am
always with thee." (Ps. 72:23). A beast of burden
goes not where he wills, nor rests when he pleases,
but lives in complete obedience to his master. A
Christian should live in like submission to the will
of His Heavenly Father. Let us not forget,
however, that this submission to God, and this
promptness in obeying Him, must ever be accompanied
by prudence and judgment, so that we may not mistake
our own will for that of God. In most cases let us
distrust what flatters our own inclinations, and
proceed with more confidence when we are acting
contrary to our personal interests. This is the
most pleasing sacrifice we can make to God. In other
sacrifices we offer Him only our possessions. In this
we immolate ourselves. St. Augustine says that though
God is the Lord of all that exists, yet it is not
everyone who can say with the Psalmist, "O Lord! I am
thy servant" (Ps. 115:16), but those only who have
renounced their own will and consecrated themselves
to His service. There is, moreover, no better
disposition for attaining the perfection of a
Christian life. As God in His infinite goodness is
ever ready to overwhelm us with His graces when we
offer no obstacle to His merciful designs, whoever is
perfectly confined to His will can justly expect an
abundance of His favors. Yes, God will treat him with
great liberality, and will make him, like another
David, a man after His own Heart.
SECTION X
Patience in Afflictions
To arrive at perfect obedience to God's will, there
is no more efficacious means than patience under
sufferings of every kind. "My son," says Solomon,
"reject not the correction of the Lord, and do not
faint when thou art chastised by him; for whom the
Lord loveth he chastiseth, and as a father in the son
he pleaseth himself." (Prov. 3:11-12). St. Paul
quotes these words and develops them at considerable
length in his Epistle to the Hebrews: "Persevere," he
says, "under discipline. God dealeth with you as with
his sons, for what son is there whom the father doth
not correct? But if you be without chastisement,
whereof all are made partakers, then are you
bastards, and not sons. Moreover, we have had fathers
of our flesh for instructors, and we reverenced them.
Shall we not much more obey the Father of spirits,
and live?" (Heb. 12:7-9). Since, then, it is the
duty of a good father to correct and reprove his
children, it is the duty of a good son patiently to
endure the correction and accept it as a proof of
love, This is the lesson which the Son of the Eternal
Father taught when He said to St. Peter, "The chalice
which my Father hath given me, shall I not drink it?"
(Jn. 18:11). Were the chalice of suffering offered us
by another hand we might with reason refuse it; but
the knowledge that it is sent by the wisest and
tenderest of Fathers should suffice to make us accept
it without hesitation. Nevertheless there are
Christians, perfectly conformed to the divine will in
prosperity, whose submission vanishes at the approach
of adversity. They are like cowards, who vaunt their
courage in time of peace, but throw down their arms
and fly at the first sound of battle. Life is full of
combats and trials. Strengthen your soul, therefore,
by salutary reflections, that in the hour of conflict
you may be perfectly submissive to the divine will.
Remember that the sufferings of this life bear no
proportion to the rewards of the next. The happiness
of Heaven is so great, so unspeakable, that we would
gladly purchase one hour of its enjoyment by the
sacrifice of all earthly pleasures and by the
endurance of all earthly sorrows. But we have not to
buy it even at this rate, for, as the Apostle says,
"that which is at present momentary and light of our
tribulation worketh for us above measure exceedingly
an eternal weight of glory." (2Cor. 4:17).
Consider also the different effects of prosperity and
adversity. The former inflates us with pride; the
latter humbles and purifies us. In prosperity we
often forget to whom we owe all that we are; but
adversity usually brings us to the feet of our
Creator. Prosperity often causes us to lose the
fruits of our best actions; but adversity enables us
to expiate our past failings, and preserves us
against future relapses. If you are afflicted by
sickness, consider that God has doubtless permitted
this to preserve you from the abuse you might have
made of your health; for it is better to languish
under bodily sufferings than gradually to destroy the
life of the soul by sin. Certainly God, who is so
merciful, takes no pleasure in our afflictions, but
in His love He sends us these necessary remedies to
cure our infirmities. Thus suffering purifies the
stains of sinful pleasures, and the privation of
innocent gratifications expiates unlawful indulgence.
He punishes us in this world, that He may reward us
in the next; He treats us with merciful rigor here to
save us from His wrath in eternity. Hence St. Jerome
says that God's anger against sinners is never more
terrible than when He seems to forget them during
life. It was through fear of such a misfortune that
St. Augustine prayed, "Here, O Lord, burn, here cut,
that Thou mayst spare me in eternity." Behold how
carefully God guards you, that you may not abandon
yourself to your evil inclinations. When a physician
finds the condition of his patient hopeless he
indulges him in all his caprices, but while there is
any hope of recovery he rigidly restricts him to a
certain diet and forbids him all that could aggravate
his malady. In like manner, parents refuse their
children the money they have accumulated only for
them when they find they are squandering it in play
and riotous living. Thus are we treated by God, the
sovereign Physician and most loving Father of us all,
when He sends us trials and privations. Consider
also the sufferings which Our Saviour endured from
creatures. He was bruised, and buffeted, and spat
upon. With what patience He bore the mockery of the
multitude! With what resignation he drank the bitter
draught of vinegar and gall! How willingly He
embraced the death of the cross to deliver us from
eternal death! How, then, can you, a vile worm of the
earth, presume to complain of sufferings which you
have justly merited by your sins � those sins for
which the spotless Lamb of God was immolated? He
would teach us by His example that unless we strive
for the mastery legitimately � that is, courageously
and perseveringly � we shall not be crowned. (Cf.
2Tim. 2:5). Moreover, let me appeal to your
self-interest. Will you not at least make a virtue
out of necessity? You must suffer. You cannot escape
it, for it is a law of your nature. Can you resist
the almighty power of God when He is pleased to send
you afflictions? Knowing these truths, and knowing
that your sins deserve more than you can bear, why
will you struggle against your trials? Why not bear
them patiently, and thus atone for your sins and
merit many graces? Is it not madness to try to escape
them, and thereby lose the blessings they can give,
receiving instead a weight of impatience and misery
which only adds to the load you must carry? Stand
prepared, then, for tribulations, for what can you
expect from a corrupt world, from a frail flesh, from
the envy of devils, and from the malice of men, but
contradictions and persecutions? Act, therefore,
as a prudent man, and arm yourself against such
attacks, proceeding with as much caution as if you
were in an enemy's country, and you will thus gain
two important advantages: First, the trials against
which you are forearmed will be easier to bear, for
"a blow which we have anticipated," says Seneca,
"falls less heavily." And this agrees with the
counsel of Wisdom: "Before sickness take a medicine."
(Ecclus. 18:20). Secondly, by anticipating in a
spirit of resignation the afflictions which God may
send you, you offer a sacrifice like that of Abraham,
about to immolate his son. Nothing, in fact, is more
pleasing to God, nothing is more meritorious for us,
than the resignation with which we prepare ourselves
to accept all the trials that may come upon us,
either from the hand of God or the wickedness of men.
Though these sufferings may never reach us, yet our
good intention will be rewarded in the same way as if
we had borne them. Thus was Abraham rewarded as if he
had really sacrificed his son, because he was ready
to do so in obedience to God. Be not afraid,
therefore, of tribulations, for unto these are you
called. (Cf. IPet. 3:9,14). Remember that you are as
a rock in the midst of the ocean. The winds and waves
of the world will beat against you, but you remain
unshaken. To do good and to suffer are, according to
St. Bernard, the duties of the Christian life. The
latter is the more difficult. Prepare yourself, then,
to fulfill it with courage. Let us observe, in
conclusion, that theologians distinguish three
degrees in this virtue. The first consists in
patiently bearing afflictions; the second in desiring
to suffer for the love of God; and the third in
rejoicing to suffer for the same motive. In the
patience of Job we find an example of the first
degree. The ardent desire of the martyrs to suffer
for Christ affords us proof of the second. The joy
which filled the hearts of the Apostles because they
were accounted worthy to suffer reproach for the name
of Christ is a bright example of the third. (Cf. Acts
5:41). St. Paul had attained this sublime height when
he gloried in his tribulations. (Cf. Rom. 5:3). In
this he was nobly followed by many of the early
Christians, as we learn from his Epistle to the
Corinthians, whom he tells of the grace given to the
Macedonians which caused them to experience abundance
of joy in much tribulation. (Cf. 2Cor. 8:2). This is
the highest degree of virtue, but it is not commanded
us. A faithful servant of Christ will not,
however, rest satisfied with the first degree, but
will strive unceasingly to reach the second and even
the third. What we have said on this subject must
not be interpreted to mean that we should rejoice at
the sufferings of others, Oh, no; charity requires us
to sympathize with others in affliction, especially
with our kindred and with the Church. The
mortifications we impose on ourselves must not be
extended to others, but should render us even more
considerate towards them.
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