THE SECULAR FRANCISCAN ORDER: AN APPROPRIATE LAY VOCATION

Identity and Affiliation

By Fr. Michael Higgins, TOR

From: Koinonia, 2002, N. 3

(Koinonia is a publication of the Conference of General Spiritual Assistants of the S.F.O., and is published in Rome)

Introduction

The Church provides a means to visibly and vigorously participate in Christ's mission to invite every man and women into a deep and personal relationship with God. In a real and practical sense it is to be the leaven of faith for people, the salt of the earth, the light and soul of the world. It is at one and the same time in the world and for the world. That is, the Church is to be actively involved in transforming the world and the world order as it provides a locus for the sacrament for salvation. In this process it is to use all the means at its disposal to continue the outreach and mission of the Savior.

The starting point of becoming coworkers with Christ and the Church is with the reception of the sacrament of baptism. [1] This sacrament provides a challenge to every Christian to live and witness to the salvific presence of Christ with love, energy and conviction. It is clear that women and men on fire with the love of God are the most efficacious instruments of the transforming ministry of the Church. The paradox is that as one gives him or herself to God through active participation with the mission of the Church of spreading the Kingdom of God one finds life and meaning.

Some live this baptismal call through a dedication to God in religious vows and an embrace of a life guided by prayer and works of mercy. The consecrated life is a separation from the secular order which allows religious to be inserted ever more deeply into the framework of human life as ministers of the faith. Religious vocation allows religious to be public representatives of the Church as they witness to the saving power of Christ in the vowed life. Even those religious dedicated to the enclosure and contemplation are involved in the currents of the world in a deep and tangible way through their life and prayer.

On the other hand, the lay person, whether married or single, is not only in the world and for the world but also of the world. That is, he or she is inserted into the very fabric of human existence and society on every level. In a sense this can be called the "secular" dimension of the lay state. The role and challenge of the lay person is to live fully in this situation. Quoting section 31 of the Dogmatic
Constitution on the Church (Lumen Gentium) the Catechism of the Catholic Church puts it this way:
By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will.... It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be effected and grow according to Christ and may be to the glory of the Creator and Redeemer. [2]

Recently, Pope John Paul II reaffirmed this teaching when he addressed the bishops of the Antilles at the end of their ad limina visit to the Holy See. He stated that the laity have an important role to play in the Church and stated that, the premier place of the exercise of the lay vocation is in the world of economic, social, political and cultural realities. It is in this world that lay people are called to live their baptismal vocation... [3]

This is what the lay vocation is all about, it is a way of responding the challenge of baptism, the challenge of living and spreading the gospel in the midst of world. The Catechism goes further by stating that the "initiative of lay Christians is necessary especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life." [4]

Lay Vocation: Priest, Prophet and King

The important and transforming action of baptism incorporates all who receive the sacrament into the triple anointed role of priest, prophet and king. The Church is very clear that as the laity live out their baptismal identity they share in these important Christological activities of Jesus. Each of the anointed roles highlight the messianic nature of Christ which is shared with the baptized as a way to inform and empower them for their ministry. St. Francis deepens this understanding in his reflection in Admonition V that women and men are created not only in the image of the Divine, but more specifically in the image of Christ "according to body and to His likeness according to the Spirit." [5] As Christ was and is priest, prophet and king so also are all those created in His image and likeness. The sacrament of baptism enlivens and energizes this image and encourages those who receive it to live up to their birthright. While much can be said about each of these three dimensions it is important to understand them as they are lived out and embraced by women and men in their day to day
life.

The figure of the priest evokes the images of sacrifice and mediation. The priest is one who offers sacrifice as a way to worship and thank God for the Divine presence in the world. The priest is also a mediator, one who stands before God and intercedes for people. That is, the priest stands before God in order to ask for pardon, peace and grace. This is the true and proper role of the laity as they participate in the saving mystery of Christ. Through the daily activities of their Christian lives the laity give praise to God and ask for the Divine to be ever more present in the world. In "worshiping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives." [6] The lay person is to both intercede for the world and to recognize that they are part of God's answer to this plea. People everywhere seem to be asking where God is in the midst of the problems of the world. As they cooperate with the Divine will the laity form at least one aspect of this response. God is in and works through the laity. The role of priestly mediation is heightened with the understanding of the role of a prophet who is challenged to clearly and boldly speak the word of the Lord - even when it is inconvenient or difficult. The prophet is one who lives two realities at the same time. On one hand, he or she is to be deeply immersed in the Will of God and know it intimately. Only then can the prophet be a willing instrument in transmitting the Divine will to people in a way in which it can be understood and followed. On the other hand, a prophet is also to be deeply immersed in the currents of human society, to know and understand the struggles and travails of the people to whom she or he is called to minister. The prophet's challenge is to live vibrantly in this dual reality as a way to participate in the Church's work of evangelization. For lay people, "this evangelization ... acquires a specific property and peculiar efficacy because it is accomplished in the ordinary circumstances of the world." [7]

The identification of the laity as "king" also brings out the gracious desire of God to share the essence of the divine nature with the women and men who are created in the image and likeness of the Divine. Although the kingship of Jesus is not greatly emphasized in the New Testament [8] one of the most powerful images of Christ in Christian devotion is his representation as King: King of heaven and earth, King of creation and King of history. In part this royal title highlights the Divine authority that was given to Christ, that same authority that is passed on to his followers in order to empower them for their ministry in the world. Again, the laity are encouraged to exercise this authority in the secular sphere as a way of transforming the world through their witness. As the Catechism states, by uniting their forces let the laity so remedy the institutions and conditions of the world when the latter are an inducement to sin, that these may be conformed to the norms of justice, favoring rather than hindering the practice of virtue. By so doing they will impregnate culture and human works with a moral value. [9] What a tremendous challenge, particularly in the world of the twenty-first century with its incredible potential... and its myriad problems.

Lay Vocation: Specific Mission is the Consecration of the Secular Order

When Francis started preaching penance after he had received permission from Pope Innocent III in 1209 or 1210 his message touched the hearts of many people who were thirsty for a way to vibrantly express their spirituality. In this way the "Franciscan movement" was inaugurated. In a short period of time three distinct groups evolved. Two developed into "regular" religious communities which were guided by an approved rule, the profession of vows, and a structured life in community. Thus, the "First" order for men and the "Second" order for women who were called to embrace a truly Franciscan approach to religious life were born. Those Christians who wished to embrace a Franciscan way of life "in their own homes" banded together as lay penitents and developed into the "Third Order" of St. Francis. This order, which has had its own distinct charism from its inception, finds its identity precisely in its secular or lay nature.
It is interesting to note the repetition in the early documents of the phrase "in their own homes" as a way to describe the Third Order, or Secular Franciscan Order. The term identifies an essential reality of the Secular Franciscan Order, defines its proper sphere of activity and identifies its place in the world and the Church. It is precisely in the midst of the secular order that members of the order lived the fullest expression of their baptism.
While there was certainly a wide range of activities which engaged Franciscans in the early years, and more than a little overlap in their self understanding, a case can be made for identifying members of the First Order as itinerant preachers and evangelists, members of the Second Order as contemplatives, and members of the Third Order as ministers of works of mercy. The arena of their activity was the home and commune. Their secular state was the vehicle or instrument through which they contributed to the up-building of the Kingdom.
At a time in which many men and women gave up homes, families, careers and communes others found that it is precisely in these areas that they were called to more be involved. Rather than leave home, family, career and commune they inserted themselves more deeply in them with gospel love and witness as a way to transform society. This "transformation of the secular order" identifies the specific mission of the members of the Secular Franciscan Order. In doing so members of the Order associate themselves knowingly or unknowingly into the same way of acting in the world that God has used through the centuries to touch the lives of people. Even a cursory glance at Sacred Scripture highlights the fact that God has consistently become involved in the fabric of human existence in midst of its day to day struggle for life and love. Jesus, in his life, death and resurrection is the greatest expression of this divine outreach at work. It is precisely in the midst of the human condition that the fullest gift and invitation takes place.
In the First Exhortation to the Brothers and Sisters of Penance, a document which has been embraced by both the Secular Franciscan Order and the Third Order Regular as an introduction to their respective rules, St. Francis challenges his followers to have a close, intimate relationship to God. After highlighting the five elements of a penitential life (love of God, love of neighbor, hatred of sin, participation in the Eucharist, and a life which produces worthy fruits of penance) he states:

O how happy and blessed are these men and women while they do such things and persevere in doing them, because the Spirit of the Lord will rest on them and make Its home and dwelling place among them, and they are children of the heavenly Father Whose works they do, and they are the spouses, brothers, and mothers of our Lord Jesus Christ. We are spouses when the faithful soul is joined by the Holy Spirit to our Lord Jesus Christ. We are brothers to him when we do the will of the Father who is in heaven. We are mothers when we carry Him in our heart and body through a divine love and a pure and sincere conscience and give birth to Him through a holy activity which must shine as an example before others. [10]

The result of a close union with God is that the penitent is able to "give birth to" Christ, to be pregnant with the Word of God and be willing to share Him with others. What a wonderful description of the action of transformation. One would have to be in total denial of the condition of the world to think that everything is going well and according to God's expressed desire that all may have life an have it in abundance. The past one hundred years have been the most brutal and dehumanizing in the history of the world. Terms like "ethnic cleansing," abortion on demand, euthanasia, human cloning, and pedophilia have become common place in our language and experience. Every country on the face of the earth lives with the specter of terrorism, prejudice, racism, corruption, larceny, and a host of conditions which threaten to rob humanity of its divine dignity. In the face of these seemingly insurmountable problems the Christian is challenged to bring the enlivening Word of God in word and action into situations which lack God's transforming presence. To use St. Francis' phrase, the Franciscan is to "give birth to Christ." That is, each Franciscan is to bring Christ into every experience and corner of life. Professed religious are to do this in and through their ministries as individuals and as communities. Secular Franciscans have the harder challenge of giving birth to Christ in their families, their relationships with one another and in their fraternities on the various levels of the Order. They are also to bring Christ to the markets, schools, factories, farms, political and military arenas, playgrounds, theaters, museums - every place where women and men are in need of the presence of God.

To say that the proper place of mission for the Secular Franciscan is in the secular sphere provides a context and a tremendous challenge for those who have embraced this vocation. The laity live and work in the secular milieu, that is in the midst of the ordinary events and currents of daily life. The embrace of a vocation to the Secular Franciscan Order is a declaration, both privately and publicly, that one intends to embrace the deepest expression of the baptismal commitment in the midst of society.

Chapter four of the Rule of the Secular Franciscan Order states that, The rule and life of the Secular Franciscans is this: to observe the gospel of our Lord Jesus Christ by following the example of Saint Francis of Assisi... Secular Franciscans should devote themselves especially to careful reading of the gospel, going from gospel to life and life to gospel. This chapter of the Rule sums up the whole text of the document and could very well stand alone as the clearest expression of what the life of the secular Franciscan is all about. This can be highlighted by paying attention to the verbs used just in these two short sentences. Members of this order are asked to observe the gospel, to follow the example of St. Francis, to devote themselves to a careful reading of the gospel, and to go from gospel to life and life to gospel. To "observe the gospel," is a challenge that is given to every baptized Christian since at baptism every Christian is incorporated into the life, death and resurrection of Christ and are asked to participate in His mission of salvation in communion with the Church. However, as the dictate "to follow" highlights so well, they are to do this according to the example of St. Francis who dedicated his entire life and all his energies to searching for and following God's will. This gives a decided "Franciscan" flavor to the living of one's baptismal identity. The secular Franciscan is not challenged to become another Francis, but to dedicate him or herself to Christ in the same way and with the same love and energy which highlighted the Poverello's life. The only way this can be done is for the secular to know intimately the essential rule of life for all Franciscans, the gospel of Christ. Thus, in devoting themselves to a careful reading of the gospel, they are to exercise another way of "observing" the gospel. That is, they are to study it with care and devotion, to allow it to become an integral part of their own personal identity and to help form how they live in and relate with the world. For the Franciscan the gospel is to be the lense through which and against which the whole of life is to be lived and evaluated. Understood in this way the last challenge of this chapter of the Rule flows naturally. The Franciscan is to enter into relationship with every facet of reality and by allowing the gospel to be the horizon against which everything in life finds its ultimate meaning. The concept of "going from gospel to life and life to gospel" is not to be left as an interesting slogan but as a guiding imperative in the life of the secular Franciscan.
By stating that life is the focal point of the dialogue with the gospel the Rule reinforces the Church's insistence that the arena for the evangelical presence of the laity is precisely in the midst of life. Again, it is clear that this entails that the secular order is the arena in which the lay Franciscan is to be actively and attentively involved. With this understanding in mind it is definitely fair to state that the Secular Franciscan Order is an appropriate lay vocation. The vocation lived fully deepens the reality that it precisely in the living out of one's lay life in the love of God, the service of the Church and participation in the Franciscan family that one grows in holiness and transforms the world.
"The laity must take up the renewal of the temporal order as their own special obligation. Led by the light of the Gospel and the mind of the Church and motivated by Christian charity, they must act directly and in a definite way in the temporal sphere. As citizens they must cooperate with other citizens with their own particular skill and on their own responsibility. Everywhere and in all things they must seek the justice of God's kingdom. The temporal order must be renewed in such a way that, without detriment to its own proper laws, it may be brought into conformity with the higher principles of the Christian life and adapted to the shifting circumstances of time, place and peoples. Preeminent among the works of this type of apostolate is that of Christian social action which the sacred synod desires to see extended to the whole temporal sphere, including culture" [11].
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Footnotes
[1] Catechism of the Catholic Church, art. 1213.
[2] Ibid., art. 898.
[3] "Laity Must Not Be Clericalized Nor Clergy Laicized," as reported by zenit.org, May 10, 2002.
[4] Catechism. art. 899.
[5] The Admonitions, no. V, in The Saint, Volume I of Francis of Assisi: Early Documents, edited by Regis Armstrong, Wayne Hellmann and William Short (New York: New City Press, 1999) 131.
[6] Catechism. art. 901.
[7] Ibid. art. 905.
[8] Cf. the section "King" in John L. McKenzie, Dictionary of the Bible (New York: MacMillan Publishing Co., 1965) 479. McKenzie points out that one reason for this was that Jesus changed the popular understanding about what a king and kingdom in relationship to his messianic character and mission.
[9] Catechism. art. 909.
[10] Earlier Exhortation to the Brothers and Sisters of Penance, 5-7, in The Saint, 41-42.
[11] Decree on the Apostolate of the Laity, no. 7

The Golden Mean

When Secular Franciscans were still using the Rule of Saint Francis of Pope Leo XIII, Father Marion Habig, OFM, in 1972 published his "New Catechism of the Third Order" published by Franciscan Herald Press. As you remember, the current Rule was issued, somewhat revised, by Pope Paul VI, several years later. The catechism in question has some very practical advice under the chapter title: The Golden Mean. We would like to present here some portions of that chapter for educational purposes.

Secular Franciscans (SF) are urged to live a life of moderation. "Moderation implies the use of the goods of this life in a manner intended by God, from whom we receive them. It is opposed to extravagance and luxury, to vanity and snobbishness." And the text goes on to say that this moderation refers to dress (appearance and clothes), dwelling, furniture, food and drink (e.g. how could we begin to associate with the poor when we're living in luxury? We simply could not understand their needs, and therefore be unable to live in their shoes. It is common to ask well-known people to have their feet washed on Holy Thursday, by the Celebrant or Presider, just ask Jesus washed the feet of the apostles at the Last Supper. But could you, as a person used to luxury wash the feet of some very poor person, whose life is on the streets because he has no place to go?)

So SF should live a life of simplicity, moderation and propriety. They should be dressed appropriately according to the traditions of the area they live in. The apparel we wear should be decent, or to put it another way... dress like you're going to church. Cleanliness is a virtue so we don't look unkempt or unwashed. But again, the poor also come to church, sometimes. We must be tolerant, too. When a poor or homeless person comes to church, we should make room for them. Very often people see them as someone not of our breeding and just stare at them but we do not offer to help the person. Give that person a seat and if you're sitting next to him or her, DO NOT move away. Accept this poor soul as your brother or sister in Christ.

With most people in USA having either cable or satellite television in one or more rooms in their residences, it is easy to get into a situation of viewing movies that are less than modest in content. Despite the ratings, many well-rated movies may have sexual content, or vile language. It is best to avoid these movies or when an offensive scene appears to just shut that movie off. It's not worth pursuing that type of entertainment and to continue to dwell on immodest scenes could be sinful. So SF refrain from that type of situation.

Families of SF, particularly teenagers, should be taught to discern what they read particularly in books or the type of shows they might watch in television. They should avoid material that "1. glorifies crime or the criminal; 2. describe in detail ways how a crime is committed; 3. hold lawful authority in disrespect; 4. exploit horror, cruelty or violence; 5. portray offensive sexual content; 6. feature indecent, lewd or suggestive photographs or illustrations; 7. carry advertising which is offensive in content which may lead to physical or moral harm; 8. use blasphemous, profane or obscene speech indiscriminately and repeatedly; and, 9. hold up to ridicule any national, religious, or racial group."

In recent years, people whom you see or hear on the street or in stores or malls, seem to have lost all self-control. The words that come from their mouths are often not those SF should use or listen to. This is particularly the case with teenagers or even young adults. "[We] must learn to control our senses and faculties because they tend toward that which is contrary to right reason and the law of God ever since the fall of our first parents." "Concupiscence is the most dangerous of our enemies, because we have it always with us/ It consists of the concupiscence or lust of the flesh, the concupiscence or lust of the eyes (unrestrained curiosity and avarice), and the pride of life (see 1 John 2:16 "For all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world.") or willfulness." Prayer and penance will overcome the concupiscence of the flesh and guarding the senses (what we see, hear, smell, feel, etc.). There's nothing in this area for us, except trouble.

So we're urged to use self-control and we know that this takes self-denial and penance and that with the assistance of divine grace we can as SF live a decent, simple, and holy life. We have spoken of penance which used to be called (and really still is) mortification. Father Habig describes mortification as follows:

"1. Refusing to yield to evil inclinations to the extent of avoiding grievous sins and the occasion of such sins. This degree is required of all at all times.
2. Withstanding evil inclinations to the extent of avoiding deliberate venial sins.
3. Doing that which is both lawful and pleasant, not merely for the sake of the pleasure derived from it, but with the right intention, that is, for the honor of God and out of love for God.
4. Renouncing at least some satisfactions of the sensitive appetite which are lawful and permitted.
5. Deliberately taking upon ourselves something that is unpleasant with the right motive, e. g. fasting and abstinence.
6. Loving the cross and bearing it with joy, out of love for Christ Crucified and to become more like Christ. St. Francis described this degree of mortification to Brother Leo in his story about perfect joy."

In today's world, as compared to the time Saint Francis lived, because of modern technology, we must be especially careful what we bring into our homes via radio, television and Internet. The Internet is a wonderful tool to bring the Word of God to visitors and other surfers, and to evangelize for our Faith, but at the same time, we are but one click away from bringing evil stuff into our homes. Here we must exercise our most strenuous mortification to bar all this evil from our homes. SF really must mortify their senses, or holiness goes out the window. Remember that in all of this, the devil is stoking up the fires of temptation. Yes, Satan is real and he strikes when we least expect it and particularly when we're down, when we are having a weak moment or a time when we're teetering on the edge between good and evil. Satan and evil is synonymous. Fight evil with all your might, with all your strength and ask Jesus to be with you in that battle. Secular Franciscans always live their lives in the Name of the Father and of the Son and of the Holy Spirit, using the example and Rule of our Seraphic Father, Saint Francis. Saint Francis, pray for us. St. Clare pray for us!

(Written by F. Schaeffer, SFO 4-30-2003)

A Life of Prayer

As above, when Secular Franciscans were still using the Rule of Saint Francis of Pope Leo XIII, Father Marion Habig, OFM, in 1972 published his "New Catechism of the Third Order" published by Franciscan Herald Press. This catechism has some very practical advice under the chapter title: A Life of Prayer. We would like to present here some portions of that chapter for educational purposes.

"Prayer means speaking lovingly with God, either by word or mouth or in the silent language of the soul. It means turning our soul to God, occupying our noblest faculties with God, raising both mind and heart to God--not merely the intellect but also and especially the will. St. Bonaventure defines prayer as 'as ascent of the intellect to God.'"

St. Augustine wrote: "Faith believes, hope and charity pray; but since the latter cannot exist without the former, faith also prays." Very often when we pray, we ask God for something. "Lord, make my friend well." Good prayer, but as a prayer it is not complete. Or, rather, it could be more. There are traditionally, four elements to praying, adoration, thanksgiving, propitiation (contrition, atonement), and, petition. Let's look at these four elements. When spending some time before the Tabernacle, one could give equal time to these four elements.

Adoration: We bow down before our creator, before God, and acknowledge him to be the supreme God and Master, giving Him homage, and honor due God alone. Talk to God as if you were talking to your best friend, for example: "Dear Jesus, I love you and praise you because you are all love and goodness and you are at the right hand of the Father in heaven. You have suffered and died for us and made heaven available to us and I would love to be with you for all time."

Thanksgiving: Here we give thanks to God, the giver of all that is good, for example: "Dear Father (Abba), I thank you from my heart for all the graces you have given me throughout my life. For allowing me to bring you in the Most Blessed Sacrament to the sick, and thus for making Jesus constantly available to us in Body, Blood, Soul and Divinity every day of my life. Thank you also for having been baptized in the Roman Catholic faith, and all the moments of grace I've experienced daily."

Propitiation:  We ask God to forgive us for all our shortcomings, we express sorrow for our sins, for example: "Dear Lord, I am so sorry for all the sins I have willfully committed during my life and even now, today. Knowing you and compassion and mercy itself, I place all these problems at the foot of the Cross, and ask your forgiveness. I promise to do better and to try to sin no more."

Petition: Now, lastly, we ask God to "give us spiritual and temporal assistance in all the needs of soul and body, so that we may serve him well and faithfully here on earth and attain the purpose of our existence. We ask such blessings not only for ourselves but also for others." We also ask the Our Blessed Mother Mary, and, the Saints and Blesseds, the friends of God, to intercede with God for us. "Prayers to saints are really prayers addressed indirectly to God himself." An example might be: "Dear Jesus, please make my friend well. Watch over me, too. I lift my friend up to you, Blessed Mother and pray you will intercede to your Son, that my friend will be healed. Saint Francis, please pray for my friend."

So here we have a nice prayer, using the examples from above: "Dear Jesus, I love you and praise you because you are all love and goodness and you are at the right hand of the Father in heaven. You have suffered and died for us and made heaven available to us and I would love to be with you for all time. Dear Father (Abba), I thank you from my heart for all the graces you have given me throughout my life. For allowing me to bring you in the Most Blessed Sacrament to the sick, and thus for making Jesus constantly available to us in Body, Blood, Soul and Divinity every day of my life. Thank you also for having been baptized in the Roman Catholic faith, and all the moments of grace I've experienced daily. Dear Lord, I am so sorry for all the sins I have willfully committed during my life and even now, today. Knowing you are compassion and mercy itself, I place all these problems at the foot of the Cross, and ask your forgiveness. I promise to do better and to try to sin no more. Dear Jesus, please make my friend well. Watch over me, too. I lift my friend up to you, Blessed Mother and pray you will intercede to your Son, that my friend will be healed. Saint Francis, please pray for my friend."

We should pray with attention and devotion. We've got to keep our thoughts on the prayer, not on a television or radio which happens to be on at the same time. We do not give in to distractions of any kind. And, of course, we must mean what we say to God. Prayer must never be rattled off without thought. When in church, praying (outside of Holy Mass) we should kneel if we can. For those with ongoing arthritis or other disabilities, of course, they could be seated. We pray with humility. We are unworthy people because all of us are sinners in one way or another. So our prayer should be said as a child petitions his or her father.

Persevere! We should pray frequently, every day. We pray even if we don't feel like it, but when we pray we pray because we love God and not out of sentimentality or because it feels good. We acknowledge that we periodically experience periods of dryness but we keep plugging away. Persevere in prayer!

There are various forms of prayer. For many people it is prayer out of a book. For others, it is mental prayer or meditation. Many use conversational prayer, something like the example given above. There are also those, mostly but not exclusively religious and priests, who engage in contemplation. That is not a form of prayer we initiate with God but rather, God gives it to us as a gift. All prayer is a gift and comes from the Grace God gives us when we love Him.

(Written by F. Schaeffer, SFO 5-01-2003)

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