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1 COR. I. 18-20.
For the word of the cross is to them that perish
foolishness; but to us which are saved it is de
power of God. For it is written, I will
destroy the wisdom of the wise, and be prudence
of de prudent will I reject. Where is the
Wise?
Where is the Scribe? Where is the Disputer
of the World?
To the sick and gasping even wholesome meats are
unpleasant, friends and relations burdensome;
who are often times not even recognized, but are
rather accounted intruders. Much like this
often is the case of those who are perishing in
their souls. For the things which tend to
salvation they know not; and those who are
careful about them they consider to be
troublesome. Now this ensues not from the
nature of the thing, but from thor disease.
And just what the insane do, hating those who
take care of them, and besides reviling them,
the same is the case with unbelievers also. But
as in the case of the former, they who are
insulted then more than ever compassionate them,
and weep, taking this as the worst symptom of
the disease in its intense form, when they know
not their best friends; so also in the case of
the Gentiles let us act; yea more than for our
wives let us wail over them, because they know
not the common salvation. For not so dearly
ought a man to love his wife as we should love
all men, and draw them over unto salvation; be
a man a Gentile, or be he what he may. For
these then let us weep; for "the word of the
Cross is to them foolishness," being itself
Wisdom and Power. For, saith he, "the word
of the Cross to them that perish is
foolishness."
For since it was likely that they, the Cross
being derided by the Greeks, would resist and
contend by aid of that wisdom, which came
(forsooth) of themselves, as being disturbed
by the expression of the Greeks; Paul
comforting them saith, think it not strange and
unaccountable, which is taking place. This is
the nature of the thing, that its power is not
recognized by them that perish. For they are
beside themselves, and behave as madmen; and so
they rail and are disgusted at the medicines
which bring health.
But what sayest thou, O man? Christ became a
slave for thee. "having taken the form of a
slave," (Phil. ii. 7.) and was
crucified, and rose again. And when thou
oughtest for this reason to adore Him risen and
admire His loving kindness; because what
neither father, nor friend, nor son, did for
thee, all this the Lord wrought for thee, the
enemy and offender--when, I say, thou
oughtest to admire Him for these things,
callest thou that foolishness, which is full of
so great wisdom? Well, it is nothing
wonderful; for it is a mark of them that perish
not to recognize the things which lead to
salvation. Be not troubled, therefore, for it
is no strange nor unaccountable event, that
things truly great are mocked at by those who are
beside themselves. Now such as are in this mind
you cannot convince by human wisdom. Nay, if
you want so to convince them, you do but the
contrary. Fox the things which transcend
reasoning require faith alone. Thus, should we
set about convincing men by reasonings, how God
became man, and entered into the Virgin's
womb, and not commit the matter unto faith,
they will but deride the more. Therefore they
who inquire by reasonings, it is they who
perish.
And why speak I of God? for in regard of
created things, should we do this, great
decision will ensue. For suppose a man,
wishing to make out all things by reasoning; and
let him try by thy discourse to convince himself
how we see the light; and do thou try to
convince him by reasoning, Nay, thou canst
not: for if thou sayest that it suffices to see
by opening the eyes, thou hast not expressed the
manner, but the fact. For "why see we not,"
one will say, "by our hearing, and with our
eyes hear? And why hear we not with the
nostril, and with the hearing smell?" If
then, he being in doubt about these things, and
we unable to give the explanation of them, he is
to begin laughing, shall not we rather laugh him
to scorn? "For since both have their origin
from one brain, since the two members are near
neighbors to each other, why can they not do the
same work?" Now we shall not be able to state
the cause nor the method of the unspeakable and
curious operation; and should we make the
attempt, we should be laughed to scorn.
Wherefore, leaving this unto God's power and
boundless wisdom, let us be silent.
Just so with regard to the things of God;
should we desire to explain them by the wisdom
which is from without, great derision will
ensue, not from their infirmity, but from the
folly of men. For the great things of all no
language can explain.
Now observe: when I say, "He was
crucified;" the Greek saith, "And how can
this be reasonable? Himself He helped not when
undergoing crucifixion and sore trial at the
moment of the Cross: how then after these
things did He rise again and help others? For
if He had been able, before death was the
actually in the midst of horrors He should have
shewn Himself above all horrors; and being in
the enemy's hold should have overcome; this
cometh of Infinite Power. For as in the case
the fish, to suffer no harm from the monster,
than if he had not been swallowed at all;--so
also in regard of Christ; His not dying would
not have been so inconceivable, as that having
died He should loose the bands of death. Say
not then, "why did He not help Himself on the
Cross?" for he was hastening on to close
conflict with death himself. (See Hooker,
E. P. v. 48. 9.) He descended not
from the Cross, not because He could not, but
because He would not. For Him Whom the
tyranny of death restrained not, how could the
nails of the Cress restrain?
But these things, though known to us, are not
so as yet to the unbelievers. Wherefore he said
that "the word of the Cross is to them that
perish foolishness; but to us who are saved it
is the power of God. For it is written, I
will destroy the wisdom of the wise, and the
prudence of the prudent will I reject."
Nothing from himself which might give offence,
does he advance up to this point; but first he
comes to the testimony of the Scripture, and
then furnished with boldness from thence, adopts
more vehement words, and saith, Ver. 20,
21. "Hath not God made foolish the wisdom
of this world? Where is the wise? Where the
Scribe? Where the disputer of this world?
Hath not God made foolish the wisdom of this
world? For seeing that in the wisdom of God
the world through its wisdom knew God, it was
God's good pleasure through the foolishness of
the preaching to save them that believe."
Having said, "It is written, I will destroy
the wisdom of the wise," He subjoins
demonstration from facts, saying, "Where is
the wise? where the Scribe?" at the same time
glancing at both Gentiles and Jews. For what
sort of philosopher, which among those who have
studied logic, which of those knowing in Jewish
matters, hath saved us and made known the
truth? Not one. It was the fisherman's
work, the whole of it.
Having then drawn the conclusion which he had in
view, and brought down their pride, and of
God?" The wisdom apparent in those works
whereby it was His will to make Himself known.
For to this end did he frame them, and frame
them such as they are, that by a sort of
proportion, (analogws) from the things which
are seen heaven great as it is, not only was
made by Him, but made with ease; and that
boundless earth, too, was brought into being
even as if it had been nothing. Wherefore of
the former He saith, (Ps. cii. 25. twn
keirwn LXX.) "The works of Thy fingers
are the heavens," and concerning the earth,
(Is. xl. 23. LXX.) "Who hath made
the earth as it were nothing." Since then by
this wisdom the world was unwilling to discover
God, He employed what seemed to be
foolishness, i.e. the Gospel, to persuade
men; not by reasoning, but by faith. It
remains that where God's wisdom is, there is
no longer need of man's. For before, to infer
that He who made the world such and so great,
must in all reason be a God possessed of a
certain uncontrollable, unspeakable power; and
by these means to apprehend Him;--this was
the part of human wisdom. But now we need no
more reasonings, but faith alone. For to
believe on Him that was crucified and buried,
and to be fully persuaded that this Person
Himself both rose again and sat down on high;
this needeth not wisdom, nor reasonings, but
faith. For the Apostles themselves came in not
by wisdom, but by faith, and surpassed the
heathen wise men in wisdom and loftiness, and
that so much the more, as to raise disputings is
less than to receive by faith the things of
God. For this transcends all human
understanding.
But how did He" destroy wisdom?" Being made
known to us by Paul and others like him, He
shewed it to be unprofitable. For towards
receiving the evangelical proclamation, neither
is the wise profited at all by wisdom, nor the
unlearned injured at all by ignorance. But if
for that impression, and more easily dealt
with. For the shepherd and the rustic will more
quickly receive this, once for all both
repressing all doubting thoughts and delivering
himself to is ever after useful for nothing.
Thus when she ought to have displayed her proper
powers, and by the works to have seen the
Lord, she would not. Wherefore though she
were now willing to introduce herself, she is
not able. For the matter is not of that kind;
this way of knowing God being far greater than
the other. You see then, faith and simplicity
are needed, and this we should seek every
where, and prefer it before the wisdom which is
from without. For "God," saith he, "hath
made wisdom foolish."
But what is, "He hath made foolish?" He
hath shewn it foolish in regard of receiving the
faith. For since they prided themselves on it,
He lost no time in exposing it. For what sort
of wisdom is it, when it cannot discover the
chief of things that are good? He caused her
therefore to appear foolish, after she had first
convicted herself. For if when discoveries
might have been made by reasoning, she proved
nothing, now when things proceed on a larger
scale, how will she be able to accomplish
aught? now when there is need of faith alone,
and not of acuteness? You see then, God hath
shewn her to be foolish.
It was His good pleasure, too, by the
foolishness of the Gospel to save;
foolishness, I say, not real, but appearing
to be such. For that which is more wonderful
yet is His having prevailed by bringing in, not
another such wisdom more excellent than the
first, but what seemed to be foolishness. He
cast out Plato for example, not by means of
another philosopher of more skill, but by an
unlearned fisherman. For thus the defeat became
greater, and the victory more splendid.
Ver. 22-24. Next, to shew the power of
the Cross, he saith, "For Jews ask for
signs and Greeks seek after wisdom: but we
preach Christ crucified, unto Jews a
stumbling-block, and unto Greeks foolishness;
but unto them that are called, both Jews and
Greeks, Christ the Power of God, and the
Wisdom of God."
Vast is the import of the things here spoken!
For he means to say how by contraries God hath
overcome, and how the Gospel is not of man.
What he saith is something of this sort.
When, saith he, we say unto the Jews,
Believe; they answer, Raise the dead, Heal
the demoniacs, Shew unto us signs. But
instead thereof what say we? That He was
crucified, and died, who is preached. And
this is enough, not only to fail in drawing over
the unwilling, but even to drive away those even
who are willing. Nevertheless, it drives not
away, but attracts and holds fast and
overcomes.
Again; the Greeks demand of us a rhetorical
style, and the acuteness of sophistry. But
weakness, this in the case of the Greeks is
foolishness. Wherefore, when we not only fail
in producing what they demand, but also produce
the very opposites of their demand; (for the
Cross has not merry no appearance of being a
sign sought out by reasoning, but even the very
annihilation of a sign;--is not merely deemed
no proof of power, but a conviction of
weakness;--not merry no display of wisdom,
but a suggestion of foolishness;)--when
therefore they who seek for signs and wisdom not
only receive not the things which they ask, but
even hear the contrary to what they desire, and
then by means of contraries are
persuaded;--how is not the power of Him that
is preached unspeakable? As if to some one
tempest-tost and longing for a haven, you were
to shew not a haven but another wilder portion of
the sea, and so could make him follow with
thankfulness? Or as if a physician could
attract to himself the man that was wounded and
in need of remedies, by promising to cure him
not with drugs, but with burning of him again!
For this is a result of great power indeed. So
also the Apostles prevailed, not simply without
a sign, but even by a thing which seemed
contrary to all the known signs. Which thing
also Christ did in the case of the blind man.
For when He would heal him, He took away the
blindness by a thing that increased it: i. e.
He put on clay. (St. John ix. 6.) As
then by means of clay He healed the blind man,
so also by means of the Cross He brought the
world to Himself. That certainly was adding an
offence, not taking an offence away. So did
He also in creation, working out things by
their contraries. With sand, for instance,
He walled in the sea, having made the weak a
bridle to the strong. He placed the earth upon
water, having taken order that the heavy and the
dense should be borne on the soft and fluid. By
means of the prophets again with a small piece of
wood He raised up iron from the bottom. (2
Kings vi. 5-7.) In like manner also with
the Cross He hath drawn the world to Himself.
For as the water heareth up the earth, so also
the Cross beareth up the world. You see now,
it is proof of great power and wisdom, to
convince by means of the things which tell
directly against us. Thus the Cross seems to
be matter of offence; and yet far from
offending, it even attracts.
Ver. 25. All these things, therefore,
Paul bearing in mind, and being struck with
astonishment, said that " the foolishness of
God is wiser than men, and the weakness of God
is stronger than men;" in relation to the
Cross, speaking of a folly and weakness, not
real but apparent. For he is answering with
respect unto the other party's opinion. For
that which philosophers were not able by means of
reasoning to accomplish, this, what seemed to
be foolishness did excellently well. Which then
is the wiser, he that persuadeth the many, or
he that persuadeth few, or rather no one? He
who persuadeth concerning the greatest points,
or about matters which are nothing? (mhden
ontwn Reg. MS. m deontwn Bened.) What
great labors did Plato endure, and his
followers, discoursing to us about a line, and
an angle, and a point, and about numbers even
and odd, and equal unto one another and
unequal, and such-like spiderwebs; (for
indeed those webs are not more useless to man's
life than were these subjects;) and without
doing good to any one great or small by their
means, so he made an end of his life. How
greatly did he labor, endeavoring to show that
the soul was immortal! and even as he came he
went away, having spoken nothing with
certainty, nor persuaded any hearer. But the
Cross wrought persuasion by means of unlearned
men; yea it persuaded even the whole world: and
not about common things, but in discourse of
God, and the godliness which is according to
truth, and the evangelical way of life, and the
judgment of the things to come. And of all men
it made philosophers: the very rustics, the
utterly unlearned. Behold how "the foolishness
of God is wiser than men," and "the weakness
stronger?" How "stronger?" Because it
overran the whole world, and took all by main
force, and while men were endeavoring by ten
thousands to extinguish the name of the
Crucified, the contrary came to pass: that
flourished and increased more and more, but they
perished and wasted away; and the living at war
with the dead, had no power. So that when the
Greek calls me foolish, he shows himself above
measure foolish: since I who am esteemed by him
a fool, evidently appear wiser than the wise.
When he calls me weak, then he shows himself to
be weaken For the noble things which publicans
and fishermen were able to effect by the grace of
God, these, philosophers, and rhetoricians,
and tyrants, and in short the whole world,
running ten thousand ways here and there, could
not even form a notion of. For what did not the
Cross introduce? The doctrine concerning the
Immortality of the Soul; that concerning the
Resurrection of the Body; that concerning the
contempt of things present; that concerning the
desire of things future. Yea, angels it hath
made of men, and all, every where, practice
self-denial, (filosofousi) and show forth all
kinds of fortitude.
But among them also, it will be said, many
have been found contemners of death. Tell me
who? was it he who drank the hemlock? But if
thou wilt, I can bring forward ten thousand
such from within the Church. For had it been
lawful when prosecution bell them to drink
hemlock and depart, all had become more famous
than he. And besides, he drank when he was not
at liberty to drink or not to drink; but willing
or against his will he must robbers and
man-slayers, having fallen under the
condemnation of their judges, have suffered
things more grievous. But with us it is all
quite the contrary. For not against their will
did the martyrs endure, but of their will, and
being at liberty not to suffer; shewing forth
fortitude harder than all adamant. This then
you see is no great wonder, that he whom I was
mentioning drank hemlock;it being no longer in
his power not to drink, and also when he had
arrived at a very great age. For when he
despised life he stated himself to be seventy
years old; if this can be called despising.
For I for my part could not affirm it: nor,
what is more, can anyone else. But show me
some one enduring firm in torments for
godliness' sake, as I shew thee ten thousand
every where in the world. Who, while his nails
were tearing out, nobly endured? Who, while
his body joints were wrenching (anascaptomenwn)
asunder? Who, while his body was cut in
pieces, (tow swmatos cata meros porqoumenou;
ths cefalhs;) member by member? or his head?
Who, while his bones were forced out by
levers? (anamokleuomenwn) Who, while placed
without intermission upon frying-pans? Who,
when thrown into a caldron? Show me these
instances. For to die by hemlock is all as one
with a man's continuing in a state of sleep.
Nay even sweeter than sleep is this sort of
death, if report say true. But if certain [of
them] did endure torments, yet of these, too,
the praise is gone to nothing. For on some
disgraceful occasion they perished; some for
revealing mysteries; some for aspiring to
dominion; others detected in the foulest
crimes; others again rashly, and fruitlessly,
and foolishly, there bring no reason for it,
made away with themselves. But not so with us.
Wherefore of the deeds of those nothing is
said; but these flourish and daily increase.
Which Paul having in mind said, "The
weakness of God is stronger than all men."
For that the Gospel is divine, even from hence
is evident; namely, whence could it have
occurred to twelve ignorant men to attempt such
great things? who sojourned in marshes, in
rivers, in deserts; who never at any time
perhaps had entered into a city nor into a
forum;--whence did it occur, to set
themselves in array against the whole world?
For that they were timid and unmanly, he shews
who wrote of them, not apologizing, nor
enduring to throw their failings into the shade:
which indeed of itself is a very great token of
the truth. What then doth he say about them?
That when Christ was apprehended, after ten
thousand wonders, they fled; and he who
remained, being the leader of the rest,
denied. Whence was it then that they who when
Christ was alive endured not the attack of the
jews; now that He was dead and buried, and as
ye say, had not risen again, nor had any talk
with them, nor infused courage into
them--whence did they set themselves in array
against so great a world? Would they not have
said among themselves, " what meaneth this?
Himself He was not able to save, and will He
protect us? Himself He defended not when
alive, and will He stretch out the hand unto us
now that he is dead? Himself, when alive,
subdued not even one nation; and are we to
convince the whole world by uttering His
Name?" How, I ask, could all this be
reason-abe, I will not say, as something to
be done, but even as something to be imagined?
From whence it is plain that had they not seen
Him after He was risen, and received most
ample proof of his power, they would not have
ventured so great a cast.
For suppose they had possessed friends
innumerable;would they not presently have made
them all enemies, disturbing ancient customs,
and removing their father's landmarks? (dria
Ms. Reg. eqh Ben.) But as it was, they
had them for enemies, all, both their own
countrymen and foreigners. For although they
had been recommended to veneration by everything
external, would not all men have abhorred them,
introducing a new polity? But now they were
even destitute of everything; and it was likely
that even on that account all would hate and
scorn them at once. For whom will you name?
The Jews? Nay, they had against them an
inexpressible hatred on account of the things
which had been done unto the Master. Not by
changing the customs relating to the gods, but
merely by substituting one line of conduct for
another; was cast out of Sicily, and went near
to lose his life. This however did not ensue:
so that he lost his liberty alone. And had not
a certain Barbarian been more gentle than the
tyrant of Sicily, nothing could have rescued
the philosopher from slavery throughout life in a
foreign land. And yet it is not all one to
innovate in affairs of the kingdom, and in
matters of religious worship. For the latter
more than any thing else causes disturbance and
troubles men. For to say, "let such and such
an one marry such a woman, and let the guardians
[of the commonwealth] exercise their
guardianship so and so," is not enough to cause
any great disturbance: and especially when all
this is lodged in a book, and no great anxiety
on the part of the legislator to carry the
proposals into practice. On the other hand, to
say, " they be no gods which men worship, but
demons; He who was crucified is God;" ye
well know how great wrath it kindled, how
severely men must have paid for it, what a flame
of war it fanned.
For Protagoras, who was one of them, having
dared to say, "I know of no gods," not going
round the world and proclaiming it, but in a
single city, was in the most imminent peril of
his life. And Diagoras the Milesian, and
Theodorus, who was called Atheist, although
they had friends, and that influence which comes
from eloquence, and were held in admiration
because of their philosophy; yet nevertheless
none of these profited them. And the great
Socrates, too, he who surpassed in philosophy
all among them, for this reason drank hemlock,
because in his discourses of innovation brought
so great danger on philosophers and wise men,
and on those who had attained boundless
popularity; and if they were not only unable to
do what they wished, but were themselves also
driven from life and county; how canst thou
choose but be in admiration and astonishment,
when thou seest that the fisherman hath produced
such an effect upon the world, and accomplished
his purposes; hath overcome all both Barbarians
and Greeks [10.] But they did not, you
will say, introduce strange gods as the others
did. Well, and in that you are naming the very
point most to be wondered at; that the
innovation is twofold, both to pull down those
which are, and to announce the Crucified. For
from whence came it into their minds to proclaim
such things? whence, to be confident about
their event? Whom of those before them could
they perceive to have prospered in any such
attempt? Were not all men worshipping demons?
Were not all used to make gods of the elements?
Was not the difference [but] in the mode of
impiety? But nevertheless they attacked all,
and overthrew all, and overran in a short time
the whole world, like a sort of winged beings;
making no account of dangers, of deaths, of the
difficulty of the thing, of their own fewness,
of the multitude of the opponents, of the
authority, the power, the wisdom of those at
war with them. For they had an ally greater
than all these, the power of Him that had been
crucified and was risen again. It would not
have been so wondrous, had they chosen to wage
war with the world in the literal sense,
(polemon aisqhton) as this which in fact has
taken place. For according to the law of battle
they might have stood over against the enemies,
and occupying some adverse ground, have arrayed
themselves accordingly to meet their foes, and
have taken their time for attack and dose
conflict. But in this case it is not so. For
they had no camp of their own, but were mingled
with their enemies, and thus overcame them.
Even in the midst of their enemies as they went
about, they eluded their grasp, (labas Reg.
blabas Bened.) and became superior, and
achieved a splendid victory; a victory which
fulfils the prophecy that saith, "Even in the
midst of thine enemies thou shalt have
dominion." (Ps. cx. 2) For this it was,
which was full of all astonishment, that their
enemies having them in their power, and casting
them into prison and chains not only did not
vanquish them, but themselves also eventually
had to bow down to them: the scourgers to the
scourged, the binders in chains to those who
were bound, the persecutors to the fugitives.
All these things then we could say unto the
Greeks, yea much more than these; for the
truth has enough and greatly to spare. (pollh
ths alhqeias h periousia.) And if ye will
follow the argument, we will teach you the whole
method of fighting against them. In the
meanwhile let us here hold fast two heads; How
did the weak overcome the strong? and, From
whence came it into their thoughts, being such
as they were, to form such plans, unless they
enjoyed Divine aid?
[11.] So far then as to what we have to
say. But let us shew forth by our actions all
excellencies of conduct, and kindle abuntantly
the fire of virtue. For "ye are lights,"
saith admitted a greater function than He hath
to the sun: greater than heaven, and earth,
and sea; and by so much greater, as spiritual
things be more excellent than things sensible.
When then we look unto the solar orb, and
admire the beauty, and the body and the
brightness of the luminary, let us consider
again that greater and better is the light which
is in us, as indeed the darkness also is more
dreadful unless we take heed. And in fact a
deep night oppresses the whole world. This is
what we have to dispel and dissolve. It is
night not among heretics and among Greeks only,
but also in the multitude on our side, in
respect of doctrines and of life. For many
entirely disbelieve the resurrection; many
fortify themselves with their horoscope;
(genesin xautois epiteikizousi) many adhere to
superstitious observances, and to omens, and
auguries, and presages. And some likewise
employ amulets and charms. But to these also we
will speak afterwards, when we have finished
what we have to say to the Greeks.
In the meanwhile hold fast the things which have
been said, and be ye fellow-helpers with me in
the battle; by your way of life attracting them
to us and changing them. For, as I am always
saying, He that teaches high morality (peri
filosofias) ought first to teach it in his own
person, and be such as his hearers cannot do
without. Let us therefore become such, and
make the Greeks feel kindly towards us. And
this will come to pass if we make up our minds
not only not to do ill, but also to suffer ill.
Do we not see when little children being borne
in their father's arms give him that carries
them blows on the cheek, how sweetly the father
lets the boy have his fill of wrath, and when he
sees that he has spent his passion, how his
countenance brightens up? In like manner let us
also act; and as fathers with children, so let
us discourse with the Greeks.
For all the Greeks are children. And this,
some of their own writers have said, that "that
people are children always, and no Greek is an
old man." Now children cannot bear to take
thought for any thing useful; so also the
Greeks would be for ever at play; and they lie
on the ground, grovelling in posture and in
affections. Moreover, children oftentimes,
when we are discoursing about important things,
give no heed to anything that is said, but will
even be laughing all the time: such also are the
Greeks. When we discourse of the Kingdom,
they laugh. And as spittle dropping in
abundance from an infant's mouth, which
oftentimes spoils its meat and drink, such also
are the words flowing from the mouth of the
Greeks, vain and unclean. Even if thou art
giving children their necessary food, they keep
on vexing those who furnish it with evil speech,
and we must bear themselves, and stamp on the
floor; just so do the Greeks also: when they
behold the devil pilfering all their patrimony,
and even the things which support their life,
they laugh, and run to him as to a friend: but
should any one take away any possession, be it
wealth or any childish thing whosoever of that
kind, they cry, they tear themselves. And as
children expose their limbs unconsciously and
blush not for shame; so the Greeks, wallowing
in whoredoms and adulteries, and bring bare the
laws of nature, and introducing unlawful
intercourses, are not abashed.
Ye have given me vehement applause and
acclamation, but with all your applause have a
care lest you be among those of whom these things
are said. Wherefore I beseech you all to
become men: since, so long as we are children,
how shall we teach them manli
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