You
shall not commit adultery.112
You have heard that it was said, "You shall not commit adultery." But I say to you that everyone who looks at a woman lustfully has already committed adultery with her in his heart.113
I.
"Male and Female He Created Them . . ."
2331
"God is love and in himself he lives a mystery of personal loving
communion. Creating the human race in his own image . . .. God inscribed in the
humanity of man and woman the vocation, and thus the capacity and
responsibility, of love and communion."114
"God
created man in his own image . . . male and female he created them";115 ( ) He
blessed them and said, "Be fruitful and multiply";116 "When God
created man, he made him in the likeness of God. Male and female he created
them, and he blessed them and named them Man when they were created."117
2332
Sexuality affects all aspects of the human person in the unity of his body and
soul. It especially concerns affectivity, the capacity to love and to
procreate, and in a more general way the aptitude for forming bonds of
communion with others.
2333
Everyone, man and woman, should acknowledge and accept his sexual identity.
Physical, moral, and spiritual difference and complementarity are oriented
toward the goods of marriage and the flourishing of family life. the harmony of
the couple and of society depends in part on the way in which the
complementarity, needs, and mutual support between the sexes are lived out.
2334
"In creating men 'male and female,' God gives man and woman an equal
personal dignity."118 "Man is a person, man and woman equally so,
since both were created in the image and likeness of the personal God."119
2335
Each of the two sexes is an image of the power and tenderness of God, with
equal dignity though in a different way. the union of man and woman in marriage
is a way of imitating in the flesh the Creator's generosity and fecundity:
"Therefore a man leaves his father and his mother and cleaves to his wife,
and they become one flesh."120 All human generations proceed from this
union.121
2336
Jesus came to restore creation to the purity of its origins. In the Sermon on
the Mount, he interprets God's plan strictly: "You have heard that it was
said, 'You shall not commit adultery.' But I say to you that everyone who
looks at a woman lustfully has already committed adultery with her in his
heart."122 What God has joined together, let not man put asunder.123
The
tradition of the Church has understood the sixth commandment as encompassing
the whole of human sexuality.
II.
The Vocation to Chastity
2337
Chastity means the successful integration of sexuality within the person and
thus the inner unity of man in his bodily and spiritual being. Sexuality, in
which man's belonging to the bodily and biological world is expressed, becomes
personal and truly human when it is integrated into the relationship of one
person to another, in the complete and lifelong mutual gift of a man and a
woman.
The
virtue of chastity therefore involves the integrity of the person and the
integrality of the gift.
The
integrity of the person
2338
The chaste person maintains the integrity of the powers of life and love placed
in him. This integrity ensures the unity of the person; it is opposed to any
behavior that would impair it. It tolerates neither a double life nor duplicity
in speech.124
2339
Chastity includes an apprenticeship in self-mastery which is a training in
human freedom. the alternative is clear: either man governs his passions and
finds peace, or he lets himself be dominated by them and becomes unhappy.125
"Man's dignity therefore requires him to act out of conscious and free
choice, as moved and drawn in a personal way from within, and not by blind
impulses in himself or by mere external constraint. Man gains such dignity
when, ridding himself of all slavery to the passions, he presses forward to his
goal by freely choosing what is good and, by his diligence and skill,
effectively secures for himself the means suited to this end."126
2340
Whoever wants to remain faithful to his baptismal promises and resist
temptations will want to adopt the means for doing so: self-knowledge, practice
of an ascesis adapted to the situations that confront him, obedience to God's
commandments, exercise of the moral virtues, and fidelity to prayer.
"Indeed it is through chastity that we are gathered together and led back
to the unity from which we were fragmented into multiplicity."127
2341
The virtue of chastity comes under the cardinal virtue of temperance, which
seeks to permeate the passions and appetites of the senses with reason.
2342
Self-mastery is a long and exacting work. One can never consider it acquired
once and for all. It presupposes renewed effort at all stages of life.128 The
effort required can be more intense in certain periods, such as when the
personality is being formed during childhood and adolescence.
2343
Chastity has laws of growth which progress through stages marked by
imperfection and too often by sin. "Man . . . day by day builds himself up
through his many free decisions; and so he knows, loves, and accomplishes moral
good by stages of growth."129
2344
Chastity represents an eminently personal task; it also involves a cultural
effort, for there is "an interdependence between personal betterment and
the improvement of society."130 Chastity presupposes respect for the
rights of the person, in particular, the right to receive information and an
education that respect the moral and spiritual dimensions of human life.
2345
Chastity is a moral virtue. It is also a gift from God, a grace, a fruit of
spiritual effort.131 The Holy Spirit enables one whom the water of Baptism has
regenerated to imitate the purity of Christ.132
The
integrality of the gift of self
2346
Charity is the form of all the virtues. Under its influence, chastity appears
as a school of the gift of the person. Self-mastery is ordered to the gift of
self. Chastity leads him who practices it to become a witness to his neighbor
of God's fidelity and loving kindness.
2347
The virtue of chastity blossoms in friendship. It shows the disciple how to
follow and imitate him who has chosen us as his friends,133 who has given
himself totally to us and allows us to participate in his divine estate.
Chastity is a promise of immortality.
Chastity
is expressed notably in friendship with one's neighbor. Whether it develops
between persons of the same or opposite sex, friendship represents a great good
for all. It leads to spiritual communion.
The
various forms of chastity
2348
All the baptized are called to chastity. the Christian has "put on
Christ,"134 The model for all chastity. All Christ's faithful are called
to lead a chaste life in keeping with their particular states of life. At the
moment of his Baptism, the Christian is pledged to lead his affective life in
chastity.
2349
"People should cultivate [chastity] in the way that is suited to their state
of life. Some profess virginity or consecrated celibacy which enables them to
give themselves to God alone with an undivided heart in a remarkable manner.
Others live in the way prescribed for all by the moral law, whether they are
married or single."135 Married people are called to live conjugal
chastity; others practice chastity in continence:
There
are three forms of the virtue of chastity: the first is that of spouses, the
second that of widows, and the third that of virgins. We do not praise any one
of them to the exclusion of the others.... This is what makes for the richness
of the discipline of the Church.136
2350
Those who are engaged to marry are called to live chastity incontinence. They
should see in this time of testing a discovery of mutual respect, an
apprenticeship in fidelity, and the hope of receiving one another from God.
They should reserve for marriage the expressions of affection that belong to
married love. They will help each other grow in chastity.
Offenses
against chastity
2351
Lust is disordered desire for or inordinate enjoyment of sexual pleasure.
Sexual pleasure is morally disordered when sought for itself, isolated from its
procreative and unitive purposes.
2352
By masturbation is to be understood the deliberate stimulation of the genital
organs in order to derive sexual pleasure. "Both the Magisterium of the
Church, in the course of a constant tradition, and the moral sense of the
faithful have been in no doubt and have firmly maintained that masturbation is
an intrinsically and gravely disordered action."137 "The deliberate
use of the sexual faculty, for whatever reason, outside of marriage is
essentially contrary to its purpose." For here sexual pleasure is sought
outside of "the sexual relationship which is demanded by the moral order
and in which the total meaning of mutual self-giving and human procreation in
the context of true love is achieved."138
To
form an equitable judgment about the subjects' moral responsibility and to
guide pastoral action, one must take into account the affective immaturity, the force of acquired habit, conditions of anxiety, or other psychological or
social factors that lessen or even extenuate moral culpability.
2353
Fornication is carnal union between an unmarried man and an unmarried woman. It
is gravely contrary to the dignity of persons and of human sexuality which is
naturally ordered to the good of spouses and the generation and education of
children. Moreover, it is a grave scandal when there is a corruption of the
young.
2354
Pornography consists in removing real or simulated sexual acts from the
intimacy of the partners, in order to display them deliberately to third
parties. It offends against chastity because it perverts the conjugal act, the
intimate giving of spouses to each other. It does grave injury to the dignity
of its participants (actors, vendors, the public), since each one becomes an
object of base pleasure and illicit profit for others. It immerses all who are
involved in the illusion of a fantasy world. It is a grave offense. Civil
authorities should prevent the production and distribution of pornographic
materials.
2355
Prostitution does injury to the dignity of the person who engages in it,
reducing the person to an instrument of sexual pleasure. the one who pays sins
gravely against himself: he violates the chastity to which his Baptism pledged
him and defiles his body, the temple of the Holy Spirit.139 Prostitution is a
social scourge. It usually involves women, but also men, children, and
adolescents (The latter two cases involve the added sin of scandal.). While it
is always gravely sinful to engage in prostitution, the imputability of the
offense can be attenuated by destitution, blackmail, or social pressure.
2356
Rape is the forcible violation of the sexual intimacy of another person. It
does injury to justice and charity. Rape deeply wounds the respect, freedom,
and physical and moral integrity to which every person has a right. It causes
grave damage that can mark the victim for life. It is always an intrinsically
evil act. Graver still is the rape of children committed by parents (incest) or
those responsible for the education of the children entrusted to them.
Chastity
and homosexuality
2357
Homosexuality refers to relations between men or between women who experience
an exclusive or predominant sexual attraction toward persons of the same sex.
It has taken a great variety of forms through the centuries and in different
cultures. Its psychological genesis remains largely unexplained. Basing itself
on Sacred Scripture, which presents homosexual acts as acts of grave
depravity,140 tradition has always declared that "homosexual acts are
intrinsically disordered."141 They are contrary to the natural law. They
close the sexual act to the gift of life. They do not proceed from a genuine
affective and sexual complementarity. Under no circumstances can they be
approved.
2358
The number of men and women who have deep-seated homosexual tendencies is not
negligible. This inclination, which is objectively disordered, constitutes for
most of them a trial. They must be accepted with respect, compassion, and
sensitivity. Every sign of unjust discrimination in their regard should be
avoided. These persons are called to fulfill God's will in their lives and, if
they are Christians, to unite to the sacrifice of the Lord's Cross the
difficulties they may encounter from their condition.
2359
Homosexual persons are called to chastity. By the virtues of self-mastery that
teach them inner freedom, at times by the support of disinterested friendship,
by prayer and sacramental grace, they can and should gradually and resolutely
approach Christian perfection.
III.
The Love of Husband and Wife
2360
Sexuality is ordered to the conjugal love of man and woman. In marriage the
physical intimacy of the spouses becomes a sign and pledge of spiritual
communion. Marriage bonds between baptized persons are sanctified by the
sacrament.
2361
"Sexuality, by means of which man and woman give themselves to one another
through the acts which are proper and exclusive to spouses, is not something
simply biological but concerns the innermost being of the human person as
such. It is realized in a truly human way only if it is an integral part of the
love by which a man and woman commit themselves totally to one another until
death."142
Tobias
got out of bed and said to Sarah, "Sister, get up, and let us pray and
implore our Lord that he grant us mercy and safety." So she got up, and
they began to pray and implore that they might be kept safe. Tobias began by
saying, "Blessed are you, O God of our fathers.... You made Adam, and for
him you made his wife Eve as a helper and support. From the two of them, the race
of mankind has sprung. You said, 'It is not good that the man should be alone;
let us make a helper for him like himself.' I now am taking this kinswoman of
mine, not because of lust, but with sincerity. Grant that she and I may find
mercy and that we may grow old together." and they both said, "Amen,
Amen." Then they went to sleep for the night.143
2362
"The acts in marriage by which the intimate and chaste union of the
spouses takes place are noble and honorable; the truly human performance of
these acts fosters the self-giving they signify and enriches the spouses in joy
and gratitude."144 Sexuality is a source of joy and pleasure:
The
Creator himself . . . established that in the [generative] function, spouses
should experience pleasure and enjoyment of body and spirit. Therefore, the
spouses do nothing evil in seeking this pleasure and enjoyment. They accept
what the Creator has intended for them. At the same time, spouses should know
how to keep themselves within the limits of just moderation.145
2363
The spouses' union achieves the twofold end of marriage: the good of the
spouses themselves and the transmission of life. These two meanings or values
of marriage cannot be separated without altering the couple's spiritual life
and compromising the goods of marriage and the future of the family.
The
conjugal love of man and woman thus stands under the twofold obligation of
fidelity and fecundity.
Conjugal
fidelity
2364
The married couple forms "the intimate partnership of life and love
established by the Creator and governed by his laws; it is rooted in the
conjugal covenant, that is, in their irrevocable personal consent."146
Both give themselves definitively and totally to one another. They are no
longer two; from now on they form one flesh. the covenant they freely
contracted imposes on the spouses the obligation to preserve it as unique and
indissoluble.147 "What therefore God has joined together, let not man put
asunder."148
2365
Fidelity expresses constancy in keeping one's given word. God is faithful. the
Sacrament of Matrimony enables man and woman to enter into Christ's fidelity
for his Church. Through conjugal chastity, they bear witness to this mystery
before the world.
St.
John Chrysostom suggests that young husbands should say to their wives: I have
taken you in my arms, and I love you, and I prefer you to my life itself. For
the present life is nothing, and my most ardent dream is to spend it with you
in such a way that we may be assured of not being separated in the life
reserved for us.... I place your love above all things, and nothing would be
more bitter or painful to me than to be of a different mind than you.149
The
fecundity of marriage
2366
Fecundity is a gift, an end of a marriage, for conjugal love naturally tends to
be fruitful. A child does not come from outside as something added on to the
mutual love of the spouses, but springs from the very heart of that mutual
giving, as its fruit and fulfillment. So the Church, which "is on the side
of life"150 teaches that "each and every marriage act must remain
open 'per se' to the transmission of life."151 "This particular
doctrine, expounded on numerous occasions by the Magisterium, is based on the
inseparable connection, established by God, which man on his own initiative may
not break, between the unitive significance and the procreative significance
which are both inherent to the marriage act."152
2367
Called to give life, spouses share in the creative power and fatherhood of
God.153 "Married couples should regard it as their proper mission to
transmit human life and to educate their children; they should realize that
they are thereby cooperating with the love of God the Creator and are, in a
certain sense, its interpreters. They will fulfill this duty with a sense of
human and Christian responsibility."154
2368
A particular aspect of this responsibility concerns the regulation of
procreation. For just reasons, spouses may wish to space the births of their
children. It is their duty to make certain that their desire is not motivated by
selfishness but is in conformity with the generosity appropriate to responsible
parenthood. Moreover, they should conform their behavior to the objective
criteria of morality:
When
it is a question of harmonizing married love with the responsible transmission
of life, the morality of the behavior does not depend on sincere intention and
evaluation of motives alone; but it must be determined by objective criteria,
criteria drawn from the nature of the person and his acts criteria that respect
the total meaning of mutual self-giving and human procreation in the context of
true love; this is possible only if the virtue of married chastity is practiced
with sincerity of heart.155
2369
"By safeguarding both these essential aspects, the unitive and the procreative,
the conjugal act preserves in its fullness the sense of true mutual love and
its orientation toward man's exalted vocation to parenthood."156
2370
Periodic continence, that is, the methods of birth regulation based on
self-observation and the use of infertile periods is in conformity with the
objective criteria of morality.157 These methods respect the bodies of the
spouses, encourage tenderness between them and favor the education of an
authentic freedom. In contrast, "every action which, whether in
anticipation of the conjugal act, or in its accomplishment, or in the
development of its natural consequences, proposes, whether as an end or as a
means, to render procreation impossible" is intrinsically evil:158
Thus
the innate language that expresses the total reciprocal self-giving of husband
and wife is overlaid, through contraception, by an objectively contradictory
language, namely, that of not giving oneself totally to the other. This leads
not only to a positive refusal to be open to life but also to a falsification
of the inner truth of conjugal love, which is called upon to give itself in
personal totality.... the difference, both anthropological and moral, between
contraception and recourse to the rhythm of the cycle . . . involves in the final
analysis two irreconcilable concepts of the human person and of human
sexuality.159
2371
"Let all be convinced that human life and the duty of transmitting it are
not limited by the horizons of this life only: their true evaluation and full
significance can be understood only in reference to man's eternal
destiny."160
2372
The state has a responsibility for its citizens' well-being. In this capacity, it is legitimate for it to intervene to orient the demography of the
population. This can be done by means of objective and respectful information,
but certainly not by authoritarian, coercive measures. the state may not
legitimately usurp the initiative of spouses, who have the primary
responsibility for the procreation and education of their children.161 It is
not authorized to intervene in this area with means contrary to the moral law.
The
gift of a child
2373
Sacred Scripture and the Church's traditional practice see in large families a
sign of God's blessing and the parents' generosity.162
2374
Couples who discover that they are sterile suffer greatly. "What will you give
me," asks Abraham of God, "for I continue childless?"163 and
Rachel cries to her husband Jacob, "Give me children, or I shall
die!"164
2375 The research aimed at reducing human sterility is to be encouraged, on condition
that it is placed "at the service of the human person, of his inalienable
rights, and his true and integral good according to the design and will of
God."165
2376
Techniques that entail the dissociation of husband and wife, by the intrusion
of a person other than the couple (donation of sperm or ovum, surrogate
uterus), are gravely immoral. These techniques (heterologous artificial
insemination and fertilization) infringe the child's right to be born of a
father and mother known to him and bound to each other by marriage. They betray
the spouses' "right to become a father and a mother only through each
other."166
2377
Techniques involving only the married couple (homologous artificial
insemination and fertilization) are perhaps less reprehensible, yet remain
morally unacceptable. They dissociate the sexual act from the procreative act.
the act which brings the child into existence is no longer an act by which two
persons give themselves to one another, but one that "entrusts the life
and identity of the embryo into the power of doctors and biologists and
establishes the domination of technology over the origin and destiny of the
human person. Such a relationship of domination is in itself contrary to the
dignity and equality that must be common to parents and children."167
"Under the moral aspect procreation is deprived of its proper perfection
when it is not willed as the fruit of the conjugal act, that is to say, of the
specific act of the spouses' union .... Only respect for the link between the
meanings of the conjugal act and respect for the unity of the human being make
possible procreation in conformity with the dignity of the person."168
2378
A child is not something owed to one but is a gift. the "supreme gift of
marriage" is a human person. A child may not be considered a piece of
property, an idea to which an alleged "right to a child" would lead.
In this area, only the child possesses genuine rights: the right "to be
the fruit of the specific act of the conjugal love of his parents," and
"the right to be respected as a person from the moment of his
conception."169
2379
The Gospel shows that physical sterility is not an absolute evil. Spouses who
still suffer from infertility after exhausting legitimate medical procedures
should unite themselves with the Lord's Cross, the source of all spiritual
fecundity. They can give expression to their generosity by adopting abandoned
children or performing demanding services for others.
IV.
Offenses Against the Dignity of Marriage
Adultery
2380
Adultery refers to marital infidelity. When two partners, of whom at least one
is married to another party, have sexual relations - even transient ones - they
commit adultery. Christ condemns even adultery of mere desire.170 The sixth
commandment and the New Testament forbid adultery absolutely.171 The prophets
denounce the gravity of adultery; they see it as an image of the sin of
idolatry.172
2381
Adultery is an injustice. He who commits adultery fails in his commitment. He
does injury to the sign of the covenant in which the marriage bond is,
transgresses the rights of the other spouse, and undermines the institution of
marriage by breaking the contract on which it is based. He compromises the good
of the human generation and the welfare of children who need their parents' stable
union.
Divorce
2382
The Lord Jesus insisted on the original intention of the Creator who willed
that marriage be indissoluble.173 He abrogates the accommodations that had
slipped into the old Law.174
Between
the baptized, "a ratified and consummated marriage cannot be dissolved by
any human power or for any reason other than death."175
2383
The separation of spouses while maintaining the marriage bond can be legitimate
in certain cases provided for by canon law.176
If
civil divorce remains the only possible way of ensuring certain legal rights,
the care of the children, or the protection of inheritance, it can be tolerated
and does not constitute a moral offense.
2384
Divorce is a grave offense against the natural law. It claims to break the
contract, to which the spouses freely consented, to live with each other till
death. Divorce does injury to the covenant of salvation, of which sacramental
marriage is the sign. Contracting a new union, even if it is recognized by
civil law, adds to the gravity of the rupture: the remarried spouse is then in
a situation of public and permanent adultery:
If
a husband, separated from his wife, approaches another woman, he is an
adulterer because he makes that woman commit adultery, and the woman who lives
with him is an adulteress, because she has drawn another's husband to
herself.177
2385
Divorce is immoral also because it introduces disorder into the family and into
society. This disorder brings grave harm to the deserted spouse, to children
traumatized by the separation of their parents and often torn between them, and
because of its contagious effect which makes it truly a plague on society.
2386
It can happen that one of the spouses is the innocent victim of a divorce
decreed by civil law; this spouse therefore has not contravened the moral law.
There is a considerable difference between a spouse who has sincerely tried to
be faithful to the sacrament of marriage and is unjustly abandoned, and one who
through his own grave fault destroys a canonically valid marriage.178
Other
offenses against the dignity of marriage
2387
The predicament of a man who, desiring to convert to the Gospel, is obliged to
repudiate one or more wives with whom he has shared years of conjugal life, is
understandable. However, polygamy is not in accord with the moral law."
[Conjugal] communion is radically contradicted by polygamy; this, in fact,
directly negates the plan of God which was revealed from the beginning, because
it is contrary to the equal personal dignity of men and women who in matrimony
give themselves with a love that is total and therefore unique and
exclusive."179 The Christian who has previously lived in polygamy has a
grave duty in justice to honor the obligations contracted in regard to his
former wives and his children.
2388
Incest designates intimate relations between relatives or in-laws within a
degree that prohibits marriage between them.180 St. Paul stigmatizes this
especially grave offense: "It is actually reported that there is
immorality among you . . . for a man is living with his father's wife.... In
the name of the Lord Jesus ... you are to deliver this man to Satan for the
destruction of the flesh...."181 Incest corrupts family relationships and
marks a regression toward animality.
2389
Connected to incest is any sexual abuse perpetrated by adults on children or adolescents
entrusted to their care. the offense is compounded by the scandalous harm done
to the physical and moral integrity of the young, who will remain scarred by it
all their lives; and the violation of responsibility for their upbringing.
2390
In a so-called free union, a man and a woman refuse to give juridical and
public form to a liaison involving sexual intimacy.
The
expression "free union" is fallacious: what can "union"
mean when the partners make no commitment to one another, each exhibiting a
lack of trust in the other, in himself, or in the future?
The
expression covers a number of different situations: concubinage, rejection of
marriage as such, or inability to make long-term commitments.182 All these
situations offend against the dignity of marriage; they destroy the very idea
of the family; they weaken the sense of fidelity. They are contrary to the
moral law. the sexual act must take place exclusively within marriage. Outside
of marriage it always constitutes a grave sin and excludes one from sacramental
communion.
2391
Some today claim a "right to a trial marriage" where there is an
intention of getting married later. However firm the purpose of those who
engage in premature sexual relations may be, "the fact is that such
liaisons can scarcely ensure mutual sincerity and fidelity in a relationship
between a man and a woman, nor, especially, can they protect it from
inconstancy of desires or whim."183 Carnal union is morally legitimate
only when a definitive community of life between a man and woman has been
established. Human love does not tolerate "trial marriages." It
demands a total and definitive gift of persons to one another.184
IN
BRIEF
2392
"Love is the fundamental and innate vocation of every human being"
(FC 11).
2393
By creating the human being man and woman, God gives personal dignity equally
to the one and the other. Each of them, man and woman, should acknowledge and
accept his sexual identity.
2394
Christ is the model of chastity. Every baptized person is called to lead a
chaste life, each according to his particular state of life.
2395
Chastity means the integration of sexuality within the person. It includes an
apprenticeship in self-mastery.
2396
Among the sins gravely contrary to chastity are masturbation, fornication,
pornography, and homosexual practices.
2397
The covenant which spouses have freely entered into entails faithful love. It
imposes on them the obligation to keep their marriage indissoluble.
2398
Fecundity is a good, a gift and an end of marriage. By giving life, spouses
participate in God's fatherhood.
2399
The regulation of births represents one of the aspects of responsible
fatherhood and motherhood. Legitimate intentions on the part of the spouses do
not justify recourse to morally unacceptable means (for example, direct
sterilization or contraception).
2400
Adultery, divorce, polygamy, and free union are grave offenses against the
dignity of marriage.
GO TO:
SECTION TWO THE TEN COMMANDMENTS
CHAPTER TWO YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF
CHAPTER TWO YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF
Thou shall honor your father and your mother
Thou shall not murder
Thou shall not commit adultery
Thou shall not steal
Thou shall not bear false witness against thy neighbor
Thou shall not covet thy neighbors property
Thou shall not covet anything of thy neighbor
SECTION TWO THE TEN COMMANDMENTS
PART THREE LIFE IN CHRIST
SECTION TWO THE TEN COMMANDMENTS
SECTION TWO THE TEN COMMANDMENTS
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