THE WORLD'S GREATEST SECRET
John Mathias Haffert
table of contents
CHAPTER eleven
the sacrifice
Early Christians even found a way to symbolize the identity of the Eucharistic Liturgy with sacrifice: An
altar with three legs as traditionally used for the bloody sacrifices of old.
Today there may seem little resemblance between the Eucharistic Liturgy and
the liturgy that the Gospels describe as the Last Supper. Nonetheless, it is
only the "trimmings" which have changed. In the essential part,
there has been no substantial change whatever. From the beginning Christians
let their enthusiasms and their inspiration of the moment guide them in the
peripheral parts, that is in the parts of the liturgy before and after the
"Secret." The secret part, celebrated in a similar manner wherever
Christians gathered for worship, was a repetition of what Christ Himself had
given the Apostles that last night. It is the same today, and it was the same
in the first years of Christianity. We see this fact confirmed again and again
by the many symbols and pictures which have come to light in the recently
unearthed catacombs. On that night of nights before Christ died He asked them
to do as He was doing then "in commemoration" of Him. So His
followers made the Eucharistic Liturgy a fulfillment of that, His final
request. Acting for the great High Priest, Christ, the priest pronounces in
His name the identical words that Christ used: "This is my body... this
is my blood.
2 The
Eucharistic Liturgy, as a renewal of the Last Supper, must be the most sublime
form of worship to be e found in today's world because the participants do not
t worship alone; they worship "through Him, with Him I and in Him."
Prayers of one's own invention said from I now until that day when Gabriel's
horn shall sound in I the heavens, even if numbered in astronomical figures,
could not be as sublime as one celebration of the Eucharistic Liturgy.
Obviously the Mass* is Christ's prayer; it t is His sacrifice; it is His
worship. It is of an order different from any purely human act; it is Divine,
and the Christian's faith assures him that he actually participates s in it!
Throughout history the Eucharistic Liturgy (or the Mass) has been understood
to be a universal form of f worship, even though it is said in local
languages. It has s always included "all Christians, living and
dead," particularly "all true believers" as well as "us
sinners." It has 5 been and is like a huge symphony orchestra in which
all I join to make harmonious melody for and to and through I God. To some
people since the Reformation the official I character of the Eucharistic
Liturgy may seem to have become too stylized. So Vatican Council 11 gave great
attention to a tendency to use private prayers even during the Mass. Too many
had lost sight of the fact that the official character of the Eucharistic
Liturgy lends weight t to the prayer and to the worship of the Christian
community together, with Christ. Perhaps an analogy may help clarify this. If
a man's barber were to present him with a medal in the name of the United
States Congress, would not the presentation be taken as a joke? But if this
barber were authorized by Congress to present the medal, even in the Capitol
building, it would be a great official honor.
3 The
official Eucharistic Liturgy is solemn to Christians because Christ authorized
it. So is it not fitting that the most solemn breaking of the bread be set in
a fairly elaborate framework of prayers, hymns, sermons, scriptural readings
and so on, not unlike the setting given by Christ Himself the night before He
died? To some readers who know the Eucharistic Liturgy the following
description of it will seem unnecessary. But to others it may seem the most
significant part of this book because it describes the Last Supper rite as the
central religious act of millions of persons around the world today. Presented
with a questionnaire to evaluate this book before publication, one
non-Christian said of this section: "Being a non-Christian I found myself
becoming quite engrossed; it made me understand this rite which is actually
very secret outside of the Church." As we might expect, the explanation
begins in the New Testament. In the second chapter of the Acts of the
Apostles, St. Luke speaks of the brethren devoting "themselves to the
apostles' instruction and the communal life, to the breaking of bread and the
prayers" (2:42). In the First Epistle to Timothy (I Tim. 4:13) as well as
in the First Epistle to the Thessalonians (I Thes. 5:27), St. Paul exhorts the
brethren to read his epistles and "to attend to reading and to
doctrine" in connection with the Eucharistic feast. Also we see in the
Acts of the Apostles (20:7) and in St. Paul's epistles to the Corinthians (I
Cor. 14:26) and to the Ephesians (Eph. 5:19) that when Christians gathered
together for worship and to celebrate the Eucharistic feast, there were
psalms, hymns and sermons.
4 The famous passage from
St. Paul's first letter to the Corinthians (I Cor. 11:20-29) actually gives an
outline of the breaking of the bread in thanksgiving that followed the earlier
part of the service. Then in his letter to the Hebrews (Heb. 13:10) he speaks
of the table of the Eucharist being an altar. So Dr. A. Fortes cue, Ph.D.,
S.T.D., the great liturgical scholar of England, could write "we have
already in the New Testament all the essential elements that we find later in
the organized liturgies: lessons on the psalms, hymns, sermons, prayers,
consecration, communion." I As we said above, the Eucharistic Liturgy was
more fluid than it is today. Some scriptural readings were probably a matter
of choice of the individual priest. Those with a Jewish background might
naturally have stressed what was read in the synagogues, and among the
Gentiles the letters of Peter, Paul and James were certainly read over and
over. Today parts of all these readings have been standardized into the
present liturgy. Fortunately the Apostle John has left us a detailed,
eyewitness account of what Christ did at the Last Supper, as we described in
Chapter Four. That Passover Supper was an offering by Christ to the Father,
through the Holy Spirit, of His Body and Blood. Also it was the giving of His
Body and Blood to men and for men for the remission of sins, for salvation. A
moment's thought shows that the same definition also fits the offering of
Calvary.
5 That, too, was a love
offering by Christ to the Father, through the Holy Spirit, of His Body and
Blood and an offering made for men for the remission of sins. Thus Christian
theologians from the very early days of the Church, from the very time of the
Apostles themselves, saw that on Calvary Christ was the High Priest Who made
the offering or sacrifice, and that in the Eucharistic Liturgy He again
becomes the High Priest Who makes the offering or sacrifice. On Calvary, the
"victim," or the offering was Christ Himself, His Body and Blood; in
the Eucharistic Liturgy, the "victim" or thing offered is also
Christ Himself, His Body and Blood. The very word "host" means
sacrifice. A single point of difference made by Christians between Calvary and
the Eucharistic Liturgy is the manner in which the offering is made. On
Calvary Christ's body and blood were visibly offered. There was a death which
bystanders could witness, an offering reminiscent of the Old Testament
immolations; the lamb was slaughtered and destroyed. In the Eucharistic
Liturgy Christians knew that Christ did not die again, but offered Himself,
the Lamb of God, and thus immolated or sacrificed His Body and Blood in a
mystical (hidden) manner under the appearances of bread and wine. On Calvary
Christ died for men's sins. He offered Himself in atonement that men might
then, through His atonement or redemption, have a chance to try for heaven, a
chance which primeval sin had lost for the human race. In the Eucharistic
Liturgy His death applies to men's souls the graces that He has won for them
in proportion to their spiritual capacity. Pope John Paul 11, in his message
of June 15, 1983 concerning the Sacrament of Reconciliation, said: "Those
who participate in the Eucharistic Sacrifice receive a special grace of
forgiveness and reconciliation.
6 Uniting
themselves to the offering of Christ, they can more abundantly receive the
fruit of the immolation "2 which he made of himself on the Cross . By
receiving the Eucharist Christians believed they were intimately united with
Christ and offered themselves with Him to the Father through the Holy Spirit.
In Peter's words (I Pt. 2:9) we are "a royal priesthood," for we are
then conferrers. Through the robed priest at the altar who speaks for us, and
through our High Priest the Lord and Savior Jesus Christ, we make the offering
He makes to God the Father. Through Him Whom we receive into our hearts and
souls in the Eucharist, we offer ourselves. If we give ourselves to Him as
completely as He gives Himself to us, sincerely desiring to retain nothing of
ourselves, He will lavish His grace upon us so abundantly as to make us into
His image, into saints, "for this is the will of God, your
sanctification." Some argue as to which is more important in the
Eucharistic Liturgy, sacrifice or Communion. St. Thomas Aquinas argued for the
latter. Vatican Council 11 reasserted the importance of participation in the
entire Eucharistic Liturgy and confirmed communion as its high point. 11... if
you do not eat of the flesh of the Son of Man and drink his blood,"
Christ said, "you have no life in you." (Jn. 6:54) Saint Thomas
states that no one possesses grace before he receives this sacrament at least
in desire, "his own in the case of an adult, that of the Church in the
case of infants"'
7 Thus Saint Thomas, who was
singled out by Pope John III before Vatican Council 11 as the chief authority
to be considered in this matter, stresses that all other sacraments are
dependent upon this one. To receive Christ in this sacrament we are baptized
and confirmed. To make it possible, priests are ordained. Even marriage, as an
element in the visible structure of the Church, serves to represent communion
in human terms. Furthermore, at the moment of the Consecration the whole
Church (triumphant, suffering, and militant) is united in a particularly
efficacious way. Vatican Council 11 turned the altars around and drew the
communities into active participation in this sublime, incomprehensible Event.
Since this time Communions have increased, but still millions miss Mass
altogether. For this reason there appears urgent need for increase of private
devotions and especially of sacramental. Such is the burden of the Message of
Fatima. Saint Thomas says that sacramental (such as the Rosary and the
Scapular) play an essential role in the liturgy by helping to establish this
ideal condition for the reception of the sacraments' It is worth recalling
here the declaration written at the( Council of Trent as a summation of what
Christians ha( always believed about the Eucharistic Liturgy from the, time of
Christ up to the mid-sixteenth century when it was written. It describes
exactly what is believed today by majority of Christians without any change
whatever.
8 The declaration, which we
quoted earlier, goes like this: " Jesus Christ, our God and Savior,
although He was to offer Himself once and for all to God the Father on the
altar of the cross by His death, there to work out our eternal redemption, yet
since His priesthood was not to be extinguished by His death, He at the Last
Supper, on the night that He was betrayed, wanted to leave to ... the Church a
visible sacrifice. The exigencies of our nature demand it. The sacrifice of
God once and for all wrought upon the cross, should be reenacted and its
memory abide to the end of the world, and its saving power applied (anew to
each generation) for the remission of those sins into which we all fall day by
day ... He offered His Body and Blood to God the Father under the appearances
of bread and wine, and gave them under the same appearance to His apostles.
These men He then appointed priests of the New Testament - they and their
successors - by His words, 'Do this in remembrance of me.' So He gave the
command to offer the sacrifice as the Church has understood and taught."
Now, in comparison, here is how the latest Ecumenical Council* affirmed it in
1964: "At the Last Supper, on the night He was handed over, Our Lord
instituted the Eucharistic Sacrifice of His Body and Blood to perpetuate the
sacrifice on the Cross throughout the ages until He should come, and thus
entrust to the Church, His beloved Spouse, the memorial of His death and
resurrection: A sacrament of devotion, a sign of unity ' a bond of charity, a
paschal banquet in which Christ is received, the soul is filled with Grace and
there is given to us the pledge of future glory."
9 A modern ecumenical writer
puts it well: "At His death on Calvary, Jesus gave back to the Father His
bodily members nailed to a cross and covered with blood as a visible
expression of His sacrifice for our sins. Christ gives us His own Body and
Blood in the Holy Eucharist to be offered as a sacrifice commemorating and
renewing for all time the Sacrifice of the Cross. In Holy Communion He draws
to Himself all the members of His Mystical Body, the Church, in order that He
may give them as a sacrificial gift to the Father. Thus, by the great power of
His love, He wishes to join us in a living union with His Mystical Body as one
sacrifice, so that Body may grow... " 6 Sometimes externals of religious
practice have caused apparent difficulties among Christians to seem more
profound than they really are. The 1966 meeting of the World Council of
Churches in Geneva saw strong intervention of the Orthodox* to draw all
Christian churches to unity by turning back to the essential belief of early
times. The Orthodox themselves, with valid Sacraments, may well be the
provident bridge to ultimate ecumenism,* even though the peripheral elements
of their liturgy are quite different from almost all others. More and more we
are coming to understand that the outer trappings of the liturgy are of little
importance. Vestments for the liturgy were at first the everyday dress of the
apostolic era. When styles subsequently changed, this original form of dress
remained and became the ap 'Constitution on the Sacral Liturgy, proved
garb.
10 Modern ceremony has
evolved. Action performed a certain way for a number of times often became
traditional. Other ceremonies used temporarily were later dropped. One such
was the "spiritual exercises" in which people moved by the Holy
Spirit prophesied and so on: Another was the agape* or feast of altruistic
love, before the Liturgy began. In the beginning this probably derived from a
desire to duplicate the Last Supper which Christ ate with the Apostles before
He gave them the Sacrament. Communion at one time was usually given under both
forms throughout the entire Church, that is, under both the bread and the
wine. The Church, however, from its earliest years has believed, and
theologians agree that Christ is wholly present, Body, Blood, Soul and
Divinity, under either form. Therefore, for convenience sake, and also to
emphasize this, the custom of giving Communion under bread only was adopted by
most of the Western Church. Some Christians still commonly use both forms and
almost all Christians today (especially after the Ecumenical Council, Vatican
11) use them on occasion. Christ used both bread and wine to emphasize the
identity of the Eucharist with Calvary, as we have already explained. But
because this is so important, let us interrupt our thought for a moment to
emphasize this again.
11 Imagine yourself in the
hospital being shown your own X-ray, with bones, heart, and shadows of tissue
you might say: "These are my bones! This is my heart!,' etc. This is the
way we may consider that Jesus spoke at the last supper (and what He does at
every Mass) when he says; "This is My Body! This is my Blood!" His
Body is not separated from His Blood when He says: "This is My
Body," or when he says, "This is MY Blood." But as before a
hospital scanner I might speak of parts of my body as though they were
separate, we exclaim before the separate species used in the miracle of
transubstantiation: This is His Body ~ This is His Blood I (although we know
well that He is whole and entire under both species). And Jesus has a special
reason for presenting Himself whole and entire under two different species.
Just as a doctor would want to draw attention to our heart or lungs if there
was a problem, Jesus wants to draw attention to His blood because the world
had a problem ... and He shed His Blood for it. And the fact of that shedding
of blood is made present to us in every Mass. At Fatima* the Archangel
communicated the eldest child with the Host and the younger children with the
Precious Blood. But all three received Our Lord completely-and at the same
time they became deeply aware (because of the two species, with the host
bleeding into the chalice) of the Sacrifice Jesus made in order to save us and
to communicate Himself to us. O How awesome to hear those words:
12 "This
is My Body! ... This is My Blood!" To counter the heresy that Jesus was
not wholly true, it is notable that among these ancient liturgical practices,
some have been restored to the Mass in the recent liturgical reform. The
interaction between the priest and congregation at mass, the offertory
procession, and the ,,second Eucharistic Prayer" (see P. 135), were
derived from these ancient liturgies-' Also, as mentioned earlier, since the
days of the persecutions when the catechumens were excluded from the breaking
of bread and permitted to stay only for initial prayers, the Mass has been
divided into two parts There still remains the definite breaking point in this
part of the Mass where the Liturgy of the Word ends and the Liturgy of the
Eucharist begins - (Formerly this marked Catechumens and the the end of the so
called Mass of the U. beginning of the Mass of the Faithful.) Incidentally,
since the most solemn and secret part of the Eucharistic Liturgy was heralded
by the dismissal Of - how the word "Mass" the catechumens, it is
easy to see evolved. it is derived from the Latin word for dismissal But to
return to the discussion of changes. Recently many prayers formerly recited in
Latin by a majority of Christians are now recited in the vernacular. When the
priest actually distributes the Host* or "the Blessed Sacrament" to
the people, he now says simply "The Body of Christ" and the
communicant acknowledges with the simple profession of faith:
"Amen." (But let us repeat what we said just a bit earlier that the
Christians believe they receive not only the Body and Blood of Christ, but the
whole living Christ, the Person of the Savior with His Soul and Divinity.)
13 Variations of the
Christian Liturgy include not only these already mentioned but also the
Liturgy of the Eastern Church, which was for a thousand years markedly
different from that of the Western Church. The so-called Roman Rite, though it
has become most widespread, is far from unique. As a matter of fact, the Roman
Rite more closely resembles the Protestant Episcopal service than it does some
Eastern Rites which are actually included in the membership of the Church of
Rome. None of these variations of liturgy, as we have reiterated, touches the
essential sacrifice. From the very first days of Christianity there were
cyclical changes repeated in the liturgy each year. In the first centuries it
was seen that prayers and scriptural reading should logically reflect the
season or the feast being celebrated. So one section of the Eucharistic
Liturgy, called the Proper, was made to vary each day while the rest the of
the Liturgy, the Ordinary, was the same for every day of the year. For
instance , the Proper of Easter was and is different in spirit and in wording
from that of Christmas. Through the year the Liturgy follows Christ's life and
that of His Mother and the other saints. The so-called , , Liturgical
Year" begins four weeks before Christmas with Advent. The first four
weeks are a period of preparation for the coming, or the advent, of the Lord.
We are reminded of the final judgment for our sins and the priest wears the
somber purple vestments of penance. But always the essential sacrifice is
unchanged. Always and in all actions the words are the same: "This is My
Body; this is My Blood." When Christ does com( at Christmas, all explodes
in light and joy.
14 This
great feast is followed by such major feasts as the Solemnity of Mary, Mother
of God, on New Year's Day, then by His first manifestation to the non-Hebrew
world, Epiphany or the Feast of the Magi. After a period of rejoicing lasting
some weeks, there follows another somber period, Lent, in which we are asked
to do penance. This leads to Palm Sunday and Holy Week in which we recall
Christ's first breaking of the bread, His suffering and His death , and
finally to the triumph of the Resurrection on Easter Sunday. After Easter
Christians celebrate the feast of the Ascension, followed nine days later by
the birthday of the Church, the feast of Pentecost or the feast of the Coming
of the Holy Spirit upon the Apostles in the form of tongues of fire. In these
variations of the daily Eucharistic Liturgy, or the Mass, Christians relive
the life of Christ as He passed it in Palestine. Pope Pius XII called the
liturgical year: "Contact with His Mysteries."" Also there are
saints' days throughout the year. St. Patrick's Day and St. Valentine's Day
may be among the best known, but these are only two out of over two hundred.
Then occasionally there are Masses for special needs and occasions such as
Nuptial Masses, Masses for the dead, for peace and justice, etc. There are
also Votive Masses which can be offered in honor of a saint or a Divine truth.
Aids in following the Church's liturgical life are easily obtainable. Among
these are Church calendars which give ongoing information concerning the
current liturgical themes.
15 And in most parishes
missalettes are available which help one to fully participate in the Liturgy.
They include the "program" of the liturgy in its entirety,
including, for example, readings for Sundays, prayers of the Mass, and
responses. Some choose to obtain their own "Mass book," a Missal,
which is a miniature version of the same book used by the priest. This is
designed to help anyone to appreciate the Liturgy, and contains readings for
each day of the year. Also we might recommend The Eucharist: Essence, Form,
Celebration, 229 pp. (see p. 13 1). The Eucharistic Liturgy in the Roman
Church opens with the Introductory Rites which include an Entrance Hymn,
Greeting, Introductory Remarks and the Penitential Rite (assisted by the
deacon if there is one present), which is an acknowledgement of unworthiness
and a prayer for forgiveness. Next comes the Glory to God, a magnificent hymn
of praise, and the Opening Prayer. The Liturgy of the Word follows. This
consists of readings (usually by the laity) from the Old Testament, psalm
verses, readings from the New Testament, and finally, the Gospel reading
proclaimed by the deacon (or priest). On Sundays and sometimes weekdays a
homily (or sermon) is given after which there is a solemn Profession of Faith
(the Nicene Creed) and the Prayer of the Faithful. This completes the Liturgy
of the Word, formerly called the Mass of the Catechumens. The ancient
"secret" part will follow. The Mass of the Faithful, now called the
Liturgy of the Eucharist, opens with an Offertory Song or Prayer which
contains expressions of love, oblation and praise.
16 During this time, members
of the congregation bring the gifts of bread and wine to the altar in a f of
mal Of Procession. The priest then offers the bread to the Father in
preparation for the Eucharistic Sacrifice and then the wine into which he has
added a few drops of water to symbolize __bur union with Christ). He washes
his hands, calling to mind the need for purity before offering the sacrifice.
The Prayer over the Gifts is followed by the Preface, a ~great hymn of praise
and thanksgiving which commemorates Christ's giving thanks before the
consecration of the bread and wine. The Preface ends with the Holy, Holy, Holy
... (Sanctus), a beautiful hymn of praise repeating the word "holy"
three times to honor the Most Holy Trinity. Next comes the essential part of
the Mass, the Eucharistic Prayer or Canon, which has as its high point the
Consecration.* This most solemn moment is immediately preceded by prayers
(which when listed, sound more lengthy than they are) for the Church, the
Pope, the bishop of the diocese, all the living, all believers and all
present. There is also a remembrance of the saints in Heaven, particularly the
Apostles, the first popes and the martyrs. The celebrant then continues with
the remaining Eucharistic Prayer. The culmination of the Mass comes with the
Consecration. At this time, the priest says the sacred words of Christ and
then lifts the Host and the Chalice so that all present can see. The faithful
adore their God. This august act is followed by a prayer in remembrance of the
dead, a plea for ourselves and for all sinners. Then this most solemn part of
the Mass is brought to a close with the prayer: "Through him, with him,
in him, in the unity of the Holy Spirit, all glory and honor is yours,
almighty Father, forever and ever," to which the congregation responds,
"Amen. "
17 The
Lord's Prayer follows. Then an offering of peace to one another (usually a
handshake) and further prayers of love, humility and desire for the coming of
Christ lead up to the Communion. The priest partakes of the Eucharist and
offers it to the deacon; together they then offer it to the congregation.
Following Communion the Sacred Liturgy begins to draw to a close with prayers
and hymns of thanksgiving. The deacon dismisses the people, sending them forth
to continue the celebration of the Eucharist through charity among all the
people of God. Today there is considerable emphasis on the Liturgy as a
certain means of uniting with Christ. The Ecumenical Council, Vatican 11, was
much preoccupied with the subject, and authorized the use of the vernacular so
that the people could participate more actively by reciting the prayers in
their native tongue. However, as has been said so often, the essence of the
Mass still remains what it has always been: not the prayers that are said, but
the offering or the sacrifice, and a person can unite with that without
understanding all the prayers. Moreover, although the recommendation is to go
to Mass whenever we can, we can unite with the Mass even if we cannot go.
After all there are people behind the iron and bamboo curtains who can never
get to Mass. There are mothers of small children and mothers of handicapped or
subnormal children who can not stir from home except on the rare occasions
when they can make arrangements for someone to watch over their households.
There are people on sickbeds in hospitals and asylums.
18 Is it not commonly
admitted that God takes circumstances into consideration, and takes sincere
desire for the act? In other words, if you or I truly cannot go to Mass and
Communion on a special day or days, we can offer ourselves, our wills, and our
hearts, spiritually in union with Christ's offering in the Mass. Also, we can
ask that Christ come to us spiritually in Communion. Whenever we honestly
cannot go to Him, will He not come to us, if we want Him? Many children in
grade school learn the prayer: "Since I cannot now receive You, dear
Jesus, in Holy Communion, come spiritually into my soul, and make it Your own
forever and ever." Even when we go to Communion daily we can say this
prayer at odd moments throughout the day. Surely, it can multiply graces in
our souls and give us an awareness of our Guest, Who abides with us
spiritually from birth to death provided we do not drive Him away. Who can
measure the grace of God? A spiritual Communion reverently made by a man in a
slave-labor camp, or on some distant battlefield, could win more grace or a
greater increase of love and awareness of God than another person's Mass and
Communion in church. Some extremists say that since the Eucharistic Liturgy is
"official prayer," more sublime than other forms of divine worship,
lesser devotions should be eliminated. But this is like saying that only food
sustains life, therefore do away with eating and inject food directly into the
bloodstream. The Eucharistic Liturgy, high point of Christian experience,
lasts only thirty or forty minutes. How can anyone in those few moments attain
profound union with God without the aid of supplemental devotion?
19 For many it is
impossible. This is confirmed not only by experience but also by the messages
of Fatima and Lourdes. One theologian said he could not believe in Fatima,
despite the miracles and the approval of the Church, because of the prophecy
that entire nations will be annihilated if people do not pray the Rosary. But
a colleague explained it this way: The salvation of the world is Christ,
actually present through the Eucharist. He is man's "Food of Life,"
and is All-sufficient. But so many men have strayed from any contact with Him
that they starve to death, hopelessly. It is as though all the food they
needed were on a table, but they lie helplessly on the floor, too weak to
reach it. They need help not only of the intercession of a fellow human being
close to God, but also of the first step toward Christ, that humiliating step
of acknowledging weakness and therefore crying out for forgiveness and aid.
Millions might read this book, for example, and even find it credible. But how
many as a result could actually experience fulfillment of the wonderful
promise of the Last Supper? We hasten now to introduce the events of Fatima
because they have been scientifically examined'' and constitute perhaps the
most important Eucharistic manifestation of our era.
.
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