Quinquagesima Sunday, part 2

All right then, now that I have vented, some reading. And perhaps the reading will make more sense having read the venting and knowing that these writers have a common reference point: the Scripture readings for Quinguasesima Sunday, which are 1 Corinthians 13 on love and Jesus’ speaking of his coming passion and healing of a blind man.

Of course, you can check out this post for some links to readings I dug up last year.

Reading Vintage Lent, you might come away with a slightly different sense of self than much contemporary Spiritual-Speak delivers. You – the person embarking on this Lenten journey – are not a Bundle of Needs whose most urgent spiritual agenda is to feel accepted, especially as your energy is consumed by staring sadly at walls erected by rigid hypocritical churchy people.

No. Reading Vintage Lent, you discern that you’re a weak sinner, but with God’s grace for which your Lenten penance makes room, you are capable of leaving all that behind, and you must, for Christ needs you for the work of loving the world.

Here, as per usual, is an excerpt from my favorite vintage Catholic text book, published in 1947 for 7th graders:

Then this, from a book of meditations tied to the Sunday Scripture readings, published in 1904. It’s called The Inner Life of the Soul, and it really is quite a nice book. Not all older spiritual writing is helpful to us – the writing can be florid or dense in other ways, it can reflect concerns that perhaps we don’t share. This isn’t like this, and the reason, I think, is that the chapters were originally published as columns in a periodical called Sacred Heart Review.  The author is one S.L. Emery, and contemporary reviews of the book indicate that many readers assumed that the author was male, but a bit more research shows that this is not true. Susan L. Emery was, obviously a woman, and is cited in other contemporary journals for her work in translating Therese of Liseux’s poetry. 

Anyway, Emery’s reflections, which tie together Scripture readings, the liturgy, the lives and wisdom of the saints and the concerns of ordinary experience, are worth bookmarking and returning to, and, if I might suggest to any publishers out there…reprinting.

What I think is important to see from this short reading, as well as the Ash Wednesday reflection that follows, is how mistaken our assumptions and stereotypes of the “bad old days” before Vatican II are. Tempted to characterize the spirituality of these years as nothing but cold-hearted rigidity distant from the complexities of human life, we might be surprised at the tone of these passages. The call to penance is strong. The guidelines are certainly stricter and more serious than what is suggested today. But take an honest look – it is not about the law at the expense of the spirit or the heart. Intention is at the core, and there are always qualifications and suggestions for those who cannot or are not required to follow the strictest reading of the guidelines: those who are young, old, or sick, or, if you notice, the laborer who must keep his or her strength up.

The season of Lent is at hand; in three days Ash
Wednesday will be here; our Mother the Church calls
upon us to fast, and pray, and to do penance for our sins.
Each one who cannot fast should ask for some practical
and methodical work of piety to do instead ; and perhaps
few better could be found than ten minutes’ serious medi-
tation, every day, upon the Passion of our Lord. This
practice can be varied in many ways, some of them being
so simple that a child might learn them ; and God alone
knows of what immense value to us this practice, faith-
fully continued through one Lent, would be. Let us con-
sider, then, by His assisting grace, that most helpful spiritual
devotion called meditation.

In our day the necessity is really extreme of keeping
the minds of Christians filled and permeated with an abid-
ing sense of the love and care of Almighty God for each
individual soul. The ceaseless hurry and worry prevalent
amongst us, to become rich, to be counted intellectual, to
know or to have as much as our neighbor, tends to destroy
that overruling sense of spiritual things which would give
ballast and leisure to our souls. Then, when earthly props
fail us, and loiieliness, sickness, or great trouble of any kind
confronts us, the utter shallowness of our ordinary pursuits
opens out in its desert waste before us, and our aching eyes
see nothing to fill the void. The ambition dies out of life.
If we have means, people begin to talk of change of scene
and climate for tired souls who know but too well that they
cannot run away from the terrible burden, self ; though their
constant craving is, nevertheless, to escape somehow from
their “ waste life and unavailing days.” The unfortunate,
introspective and emotional reading of our era fosters the
depression, and suicide has become a horribly common
thing.

Even a Christian mind becomes tainted with this pre-
vailing evil of despondency, which needs to be most forc-
ibly and promptly met. Two weapons are at hand, — the
old and never to be discarded ones of the love of God and
the love of our neighbor. …

….
Oh, if in our dark, dark days we could only forget our-
selves ! God, Who knows our trials, knows well how
almost impossible to us that forgetfulness sometimes seems ;
perhaps He ordains that it literally is impossible for a while,
and that it shall be our hardest cross just then. But at
least, as much as we can, let us forget ourselves in Him
and in our suffering brothers; and He will remember us.

I did a search for “Quinquagesima” on Archive.org and came up with lots of Anglican results, but here’s a bit of an interesting Catholic offering – an 1882 pastoral letter from the Archbishop of Westminster to his Archdiocese. The first couple of pages deal specifically with Lent, and the rest with Catholic education, which is interesting enough. But for today, I’ll focus on the Quinquagesima part. He begins by lamenting a decline in faith – pointing out the collapse of Christian culture. And then turns to Lent:

We are once more upon the threshold of this
sacred time. Let us use it well. It may be our last Lent, our
last time of preparation and purification before we stand in the
light of the Great White Throne. Let us, therefore, not ask
how much liberty may we indulge without positive sin, but how
much liberty we may offer to Him who gave Himself for us.
” All things to me are lawful, but all things edify not ; ” and
surely in Lent it is well to forego many lawful things which
belong to times of joy, not to times of penance.

The Indult of the Holy See has so tempered the rule of
fasting that only the aged, or feeble, or laborious, are unable to
observe it. If fasting be too severe for any, they may be dis-
pensed by those who have authority. But, if dispensed, they are .
bound so to use their liberty as to keep in mind the reason and
the measure of their dispensation. A dispensation does not
exempt us from the penitential season of Lent. They who use
a dispensation beyond its motives and its measures, lose all
merit of abstinence, temperance, and self-chastisement. If you
cannot fast, at least abstain. If you cannot abstain, use your
dispensation as sparingly as can be, and only as your need re-
quires. If in fasting and abstinence you cannot keep Lent,
keep it by prayer, and Sacraments, and alms, and spiritual
mortifications. Chastise the faults of temper, resentment, ani-
mosity, vanity, self-love, and pride, which, in some degree and
in divers ways, beset and bias if they do not reign in all our
hearts. In these forty days let the world, its works and ways,
be shut out as far as can be from your homes and hearts. Go
out of the world into the desert with our Divine Redeemer.
Fast with Him, at least from doing your own will ; from the
care and indulgence of self which naturally besets us. Examine
th^ habits of your life, your prayers, your confessions, your
communions, your amusements, your friendships, the books
you read, the money you spend upon yourselves, the alms you
give to the poor, the offerings you have laid upon the Altar, and
the efforts you have made for the salvation of souls. Make a
review of the year that is past ; cast up the reckoning of these
things ; resolve for the year to come on some onward effort,
and begin without delay. To-day is set apart for a test of your
charity and love of souls. We may call it the commemoration
of our poor children, and the day of intercession for the orphans
and the destitute.

Finally…do you want to be correct? Well, here you go.

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Quinquagesima Sunday

I have been on a bit of a hobby horse about pre-Lent. And yes, I am still on it.

In reading over some older devotional materials (more on that in the next post) and thinking about this Sunday’s Mass readings, the problem (one of them) clicked into place in a very simple way.

Lent begins next Wednesday, Ash Wednesday. Which means tomorrow is the last Sunday before Lent begins. What are the Mass readings?

They are the readings of the 7th Sunday of Ordinary Time. Gospel::  Matthew 6, continuing our reading of the Sermon on the Mount which has been going on for a couple of weeks.

How about last year? The last Sunday before Lent began was the Fifth Sunday of Ordinary Time and the Gospel – calling of Peter, etc. from Luke. 

And before that? 2015 – 6th Sunday of Ordinary Time, Gospel – healing of a leper from Mark. 

Quinquagesima Sunday readings, the Sunday before Ash Wednesday, everywhere in the Catholic world before the Second Vatican Council?

(Remember there were only two readings)

Corinthians 13:1-13 – ….but do not have love…

Gospel: Luke 18:31-43

At that time Jesus took unto Him the twelve and said to them: Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of Man. For He shall be delivered to the Gentiles, and shall be mocked and scourged and spit upon: and after they have scourged Him, they will put Him to death, and the third day He shall rise again.

And they understood none of these things, and this word was hid from them, and they understood not the things that were said.

Now it came to pass, when He drew nigh to Jericho, that a certain blind man sat by the wayside, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: Jesus,  son of David, have mercy on me. And they that went before rebuked him, that he should hold his peace. But he cried out much more: Son of David, have mercy on me. And Jesus standing, commanded him to be brought unto Him. And when he was come near, He asked him, saying: What wilt thou that I do to thee? But he said: Lord, that I may see. And Jesus said to him: Receive thy sight, thy faith hath made thee whole. And immediately he saw and followed Him, glorifying God. And all the people, when they saw it, gave praise to God.

 

So the entire Catholic world would hear these Scriptures , not just whatever happens to be the readings of that last Sunday of Ordinary Time, but these Scriptures (and Propers and prayers) specifically and organically evolved with the coming of Lent in view.

(Catholics who participate in the Extraordinary Form or the Anglican Ordinariate still experience this form of pre-Lent, and of course Eastern Rite Catholics have their own form as well, with set readings that don’t change from year to year.)

In that older post I highlight the work of scholar Dr. Lauren Pristas, who wrote an essay detailing the thought and politics that went into the elimination of pre-Lent in the Latin Rite. As I say there, the conclusion is essentially that it was too hard for us poor lay folk to keep it all straight and stay focused.

Unintended consequences, anyone? Not to speak of weirdly wrong thinking. Pistas entitled her essay “Parachuting into Lent” and that is exactly the effect, isn’t it?

The best-intentioned post-Conciliar reformers (in contrast to those who simply didn’t believe any of the stuff anymore) seemed to me to be operating from the assumption that the  Church’s life and practice as it had developed over time functioned as an obstacle to deeply authentic faith, and that what was needed was a loosening of all this so that Catholics would develop a more adult faith, rooted in free response rather than adherence to structures.

Well, you know how it is. You know how it is when, on one day out of a million you have a blank slate in front of you? No rigid walls hemming you in? No kids to pick up, you don’t have to work, no one’s throwing obligations and tasks at you? And you think, Wow…a whole day free. I’m going to get so much  done! 

And then it’s the end of the day, and you realize that maybe what you had thought were restrictions were really guides and maybe not so bad because you look back on your Day Without Walls and you wonder…wait, how many cat videos did I watch today? Do I even want to know?

Yeah. That.

Where’s my parachute?

 

 

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7 Quick Takes

— 1 —

Well, that’s done. Another book in the bag, manuscript sent in on deadline.

What’s next? With this book, the editors are looking at it and within the next couple of months will return the manuscript to me with suggested edits. Then I’ll return it to them, the publisher will produce galleys for me to take one more pass at, and then it will go to press. The goal was a pub date in the fall. It is an illustrated book, and I have no idea how that’s coming along. Once I get a cover and definite pub date, I will let you all know.

I have taken it easy the past couple days except for a flurry of cooking last night, which I recorded on Instagram Stories.  I haven’t cooked much since Christmas, but am back in the groove. Made minestrone, bread and my roasted tomatoes last night.

Work-wise, I have a little pamphlet due in a couple of weeks, and then an essay due on March 1.

— 2 —

Lent is coming! Here’s a post from yesterday with links to all my Lent-related material.

I noted a spike this morning for clicks on this post – and I’m glad to see it, although I would have expected the spike next week and not this.

It’s a 2015 post on one of the most inexplicable post-Vatican II liturgical changes (and..there’s a lot of competition on that score) – the total obliteration of Septuagesima, Sexagesima, and Quinquagesima Sundays – the three Sundays preceding the First Sunday of Lent. So for those who celebrate the Extraordinary Form and some Anglicans, I understand, February 12 is Septuagesima Sunday. From a Dappled Things article I cite in the post:

In the chapter titled “The History of Septuagesima,” Dom Guéranger added, “The Church, therefore, has instituted a preparation for the holy time of Lent. She gives us the three weeks of Septuagesima, during which she withdraws us, as much as may be, from the noisy distractions of the world, in order that our hearts may be the more readily impressed by the solemn warning she is to give us, at the commencement of Lent, by marking our foreheads with ashes.”

— 3—

Despite the work load, I did do some reading over the past month. I can’t focus on work in the evening anymore, so I might as well read.

— 4 —

First up was Christmas Holiday by Maugham. I read it via one of the Gutenburg sites, violating my determination to Set A Good Example by sitting in the living room in the evening, Bartok softly playing, Reading Real Books  Oh, well.

Anyway, this was a very, very interesting book. A little too long, I think, and a bit clunky in tone and format, but cutting. It is a bit of a satire on between-the-wars Britons of a certain class, but more discursive and not as sharp as, say, Waugh. It reminded me a bit of Percy’s Lancelot, simply because a big chunk of it involves someone telling their life story to someone else, and also that the last sentence of the book defines the book and perhaps even redefines your experience of reading it.

It’s not a book I finish and say, “I wish I’d written this book,” but it is a book I finished and thought, “Hmmm…I wish I could write something with that effect.”

.

— 5 —.

Then was Submission by Houellebecq.  A friend had been after me for a while to read it – it was sitting on a display at the library, so there was my sign.

If you’re not familiar with the book, it made quite a stir when it was published in France in 2015 (the day, by the way, of the attack on the Charlie Hebdo magazine) , it’s about, essentially, how Islam could take over France. The central character is a scholar, drifting, unconnected to family, non-religious, mostly unprincipled, still sexually active, but mostly in contexts where he has to pay for it. He is a scholar of the writer J.K. Huysmans, who is very important to Houellebecq – here’s a good article outlining the relationship. 

François’s fictional life trajectory mirrors Huysmans’s actual life: dismal living conditions, a tedious job situation, a serviceable imagination, a modicum of success, a proclivity for prostitutes, and, finally, a resigned acceptance of faith. And just as Huysmans put himself into des Esseintes, François is a self-caricature by Houellebecq—with a twist, or, rather, two: François is Houellebecq’s version of himself if he lived Huysmans’s life, in the year 2022.

Houellebecq and Huysmans have much in common, beginning with their ability to infuriate readers. “There’s a general furore!” Huysmans wrote when “À Rebours” was released. “I’ve trodden on everyone’s corns.” Houellebecq, for his part, has enraged, among others, feminists, Muslims, and the Prime Minister of France. There is more to these two writers than mere provocations, however. Huysmans wrote during the rise of laïcité (French secularism), in the Third Republic, when religion was excised from public life. Houellebecq says he is chronicling religion’s return to European politics today. They each have a twisted outlook on the sacred.

I found Submission an interesting and accurate read on social psychology and the current landscape. Yes, this is what so many of us are like now, this is the vacuum that’s been created, and yes, this is how, in some parts of Europe at least, Islam could fill that vacuum, and how post-post-Christians could give into it.

— 6 —

Now, I’m back to the Kindle (in my defense, I looked for this book yesterday at the library, but they didn’t have a copy) reading some Trollope: Miss McKenzie. I’m liking it very much. It’s the usually thinking 19th century treatment of the bind that women found themselves in in relationship to property and independence during the period. This time, we have a woman in her mid-30’s who has spent her adult life so far caring, first for an invalid father, then an invalid brother. After their deaths, she’s inherited a comfortable income. So what should she do? And who will now be interested in this previously invisible woman?

It’s got some great social satire and spot-on skewering of the dynamic in religious groups, especially between charismatic leaders and their followers. I’ll write more when I’m finished with it.

— 7 —

As someone once famously said, and is oft repeated by me, “What a stupid time to be alive.”  It’s pretty crazy, and social media doesn’t do anything but make it stupider. If you follow news, you know the daily pattern:  8AM-2PM FREAKOUT OVER THE LATEST   followed by 2PM-Midnight – (much quieter) walkback/fact-checking/ – but with the walkbacks getting a fraction of the retweets and reposts than the Freakouts get.

There is not enough time in the day. Really, there isn’t. Add HumblePope to the mix, and Good Lord, what’s a wannabe political and religious commenter to do but make soup and read Trollope?

Well, here’s one contribution to non-stupidity – I first read this as a FB post put up by Professor George, and now it’s been turned into a First Things article on the immigration EO. Helpful. Take a look.  

For more Quick Takes, visit This Ain’t the Lyceum!

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Septuagesima Sunday

(This is a reprint of a post I did last year – but the issue is naturally coming up again since the pre-Lent season, of which this will be the final Sunday  should  begin tomorrow  – and is, if you celebrate Extraordinary Form or Ordinariate! , so here it is..again.

It also points to the potential, always present, of liturgical-directive-by-fiat-and-directive being totally wrong-headed. )

 

This is one of those (many, perhaps) aspects of the post-Vatican II liturgical changes that really, really makes you go, “Huh?”

It’s bizarre for many reasons having to do with the normal reasons of upending tradition via committee work, but also because it’s such an unecumenical move, and, on paper at least, Vatican II was, we hear, informed by ecumenical concerns.

Backtrack:

To those of you involved in the Extraordinary Form as well as the Anglican Use, this is not news, but today (February 1) on the older calendar has a special name.  It’s called Septuagisima Sunday. It’s the beginning of a little mini-liturgical season.   From Fr. Kirby:

 In three weeks our heads will be marked with the ashes of penitence. A special time of preparation for Lent emerged in the liturgy of the 6th and 7th centuries. The three Sundays preceding Ash Wednesday were called Septuagesima, Sexagesima, and Quinquagesima, meaning respectively, the seventieth, sixtieth, and fiftieth days before Pascha. The First Sunday of Lent is, of course, Quadragesima, the beginning of the Lenten fast of forty days.

Here is an excellent, thorough article in Dappled Things:

In the chapter titled “The History of Septuagesima,” Dom Guéranger added, “The Church, therefore, has instituted a preparation for the holy time of Lent. She gives us the three weeks of Septuagesima, during which she withdraws us, as much as may be, from the noisy distractions of the world, in order that our hearts may be the more readily impressed by the solemn warning she is to give us, at the commencement of Lent, by marking our foreheads with ashes.”

Septuagesima Sunday is the ninth Sunday before Lent, and it is the day on which the Septuagesima season of preparation for Lent has begun for more than 1,000 years in the traditional calendar. The Septuagesima season is made up of three Sundays: Septuagesima (which means seventieth), Sexagesima (which means sixtieth), and Quinquagesima (which means fiftieth), and it extends until Ash Wednesday.

Quadragesima is the name given in most languages to the season of Lent that starts on Ash Wednesday. For a few examples, in Spanish the name is cuaresma, in Portuguese quaresma, in French carême, and in Italian quaresima. In English, in contrast, the word for spring, lent, was used, which derives from the German word for long, because at this time of year the days get longer.

******

How the Church Keeps Septuagesima

Beginning with Compline (Night Prayer) on the Saturday before Septuagesima Sunday the Alleluia, Gloria, and Te Deum are not said any more until Easter. Two extra Alleluias are said at Vespers on that Saturday. In some places charming ceremonies have been practiced in which an Alleluia is put in a little coffin and buried, to be resurrected again only on Easter Sunday. Throughout Septuagesima, violet vestments are worn, except on feasts observed during weekday.

MORE

Septuagesima and the following days are observed in Anglicanism and in some Lutheran groups. The Eastern Catholics and Orthodox of course observe pre-Lent, described very well here at the Aquinas and More Bookstore site. 

(Hence my comment above about ecumenism. If the Anglicans could keep it…wouldn’t it have been  ecumenical of us to give it a chance to live as well?)

The point being…Lent calls for preparation.  And while it’s all well and good to look at the calendar, wonder, “Hey, when is Ash Wednesday this year?” And then say, “Yikes…that’s soon!  Okay. Start thinking. What am I going to give up?” …well, what these traditional preparation-for-the-preparatory seasons do is to set the fact of that realization and need to prepare into a deep context that is wise, rooted in the richness of tradition , and helpful.

So, from a 7th grade religion textbook published in 1947, part of the The Christ Life Series in Religion: 

(Click on the images to get readable version)

What I particularly like is the long paragraph on p. 146.  I’ll type some of it out here:

Thousands and thousands of people upon the stage of lief are adjusting themselves to their roles in this drama — this drama which is real life.  Old men are there and old women, youths and maidens, and even little children.  From all parts of the world they come and from all walks of life — kings and queens, merchants and laborers, teachers and students, bankers and beggars, religious of all orders, cardinals, bishops and parish priests, and leading them all the Vicar of Christ on earth.  All are quietly taking their laces, for all re actors in the sublime mystery drama of our redemption.

We, too, have our own parts to play in this living drama.  And there is no rehearsal.  We begin now, on Septuagesima, following as faithfully as we can the guidance of the Holy Spirit, which comes to us particularly in the Mass and the sacraments.

It would be very clear, wouldn’t it, to the twelve-year old reading this, that he or she is not waiting to be a real, active Christian – the time is now, and the Spirit is active in the lives of all the baptized.  Rather stirring, isn’t it? You’re young, yes, but you’re not an extra in this – you are all in. 

So…..what happened?

As usual, it was determined that all this was too hard for us.

A good summary is offered by Dr. Lauren Pristas here (it’s a pdf file)

In short, the committees appointed to reform everything about the liturgical life of the Church after the Council decided to ditch it.  I’ll quote a bit here, but do check out the rest – it’s not long, although her specifics regarding the Collect prayers (her specialization) may not be of as much interest to you.  The options developed by the committee were:

1. Either the names of the Sundays or the prayers are preserved, but the penetential aspect abolished
2. Or the season itself is abolished, but the prayers used at another place in the Church year
3. Or the season is abolished and the prayers used in the last three Sundays before Lent.

As Pristas points out, the two options that are not there are either making no change at all or abolishing everything, names, prayers, season – which is, of course,  what happened.

Van Doren’s answer to the question about Septuagesima appears first. He added
a solution, (d), according to which Septuagesima would be retained as a period of
austerity. He called Septuagesima ‘the doorway of Lent’ and voted that nothing
be changed. In the event his solution (d) would not prevail, Van Doren preferred
solution (c): that the name and penitential elements be removed but the formularies
retained.

None of the other members voted for Van Doren’s solution (d). Martimort called
for the suppression of Septuagesima. He did not comment on the formularies except
to say that these were the responsibility of other coetus.(committee)
Jounel also voted for suppression of the season, but wanted its

formularies used at another time. Amore
voted for suppression but divided the question of the formularies. He proposed that
the breviary lessons be moved to Advent, and the Mass lessons be retained in place.
Schmidt preferred that everything but the penitential elements remain the same, but
wanted the formularies retained even if the season were suppressed.Dirks voted
that the season with its penitential elements be suppressed but the formularies
retained. Nocent said that Septuagesima should be abolished for pastoral reasons:
so that the faithful may see the progress of the liturgical year clearly and not be
confused by diverse ‘anticipations’. He does not mention the formularies, but
summarises: ‘The names and penitential character ought to be abolished: the Gloria
and Alleluia said, the color green used, etc.’

The Birth of the Liturgy Committee, right there.  Crazy.

****

The records of Coetus 1 tell us that
Septuagesima was suppressed for the sake of the faithful: ‘the penitential character of
the time of Septuagesima or pre-Lent is difficult for the faithful to understand without
many explanations’. Further, Adrian Nocent said suppression of Septuagesima was
necessary if the faithful were to see the progress of the liturgical year clearly and not
be confused by diverse ‘anticipations’. But Callewaert’s historical study shows us
that the period of pre-Lenten penitence arose in the first place as an expression of the
devotion of the faithful.
This is key. Lent is a time of obligatory fasting and penance. Septuagesima, on the
other hand, is a short season through which the devotion of the faithful impels them
to prepare mentally, physically and spiritually for Lent. The Church has, since the
sixth century, encouraged and assisted the faithful in this preparation by appointing
special Masses and Offices for this season and using numeric nomenclature that
marks off the time remaining until both Lent (in Latin, Quadragesima or forty) and
the Pasch.

Look. Church Things come about for all kinds of reasons and out of all kinds of circumstances: good intentions, misguided intentions, evil, persecution and even accidents. The mystery of this dynamic intersection of divine and human ways is one of my abiding interests. In addition, liturgy develops, and while “organic development” is practically impossible to define, it’s also obvious that a handful of scholars from a particular place and time sorting through options for transforming a thousand year-old set of traditions in a way that will profoundly impact hundreds of millions of Catholics, present and future…ain’t it.

And perhaps… this example might also remind us – in case we’d forgotten – that there’s no need to view decision-making within Church institutions with piously folded hands that move only to place a finger to the lips while whispering Hush! Holy Spirit at work! All is well!

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