POPE PIUS XII AND THE THEOLOGICAL TREATISE ON THE CHURCH

                    by Joseph Clifford Fenton

In the brilliant prolixity of his writings and his allocutions, the
late and beloved Sovereign Pontiff, Pope Pius XII, made important
contributions to many areas within the field of Catholic doctrine.
Yet one theological treatise seems to have been affected and improved
more effectively than any other by what he wrote and said in his
capacity as the Vicar of Jesus Christ on earth. That treatise is the
<tractatus de ecclesia Christi>.

During the early years of the twentieth century there was more
confusion and misunderstanding about the Church than about any other
reality studied in the science of sacred theology. Three factors were
responsible for the comparatively imperfect status of popular writing
about the kingdom of God on earth. First, there was the fact that the
treatise on the true Church of Jesus Christ had a history quite
different from that of most of the other individual treatises within
the confines of dogmatic theology.[1] Second among these factors was
the unfortunate misinterpretation of terminology employed in St.
Robert Bellarmine's classical <De ecclesia militante> over the period
from the sixteenth century until the nineteenth.[2] The last and the
most important factor was the influence of popular and superficial
religious writing strongly influenced by liberal Catholicism.[3]

These three factors, acting together, produced a condition in which
religious books by some rather influential Catholic authors tended,
during the first half of the twentieth century, to speak of a kind of
super-Church, a Mystical Body of Jesus Christ, in some way distinct
from and superior to the visible Catholic Church over which the
Bishop of Rome presides as visible head and as the Vicar on earth of
Our Lord Jesus Christ.  Basically, it was that condition which the
late and great Sovereign Pontiff was called upon to remedy. And, by
the force of his most important writings and allocutions, he
fulfilled this task most admirably.

Amidst the literally thousands of entries in the official <Acta> of
Pope Pius XII there are hundreds of documents in which he set forth
teaching about the nature and the dignity of the Catholic Church as
the true Church of Jesus Christ. As a result any full- scale study of
the effects of Pius XII in the field of ecclesiology would have to be
expressed in a rather formidable volume. Yet, among the very numerous
documents which would certainly have to be scrutinized in such a
work, there are a very few statements of his which had particular
moment for all theologians interested in the treatise on the Church.
He seemed to have a special affection for these declarations. I can
think of no more effective way of honoring his beloved memory in this
issue of <The American Ecclesiastical Review> than that of bringing
together his most striking teachings about the Church he loved so
much and guided so well.

MYSTICI CORPORIS CHRISTI

The <Mystici Corporis Christi> and the subsequent encyclical, the
<Humani generis>, may well go down in history as the two most
important doctrinal statements issued by Pope Pius XII during the
course of his long and glorious reign as Christ's Vicar on earth.
Both exercised an extraordinarily powerful regulatory influence
within the <tractatus de ecclesia Christi>.

Pope Pius XII issued the <Mystici Corporis Christi> on June 29, 1943.
The first and the most fundamental contribution it made to Catholic
thought on the Church is contained in the following sentence:

If we would define and describe this true Church of Jesus Christ-
which is the One, Holy, Catholic, Apostolic Roman Church-we shall
find nothing more noble, more sublime, or more divine than the
expression "the Mystical Body of Jesus Christ"-an expression which
springs from and is, as it were, the fair flowering of the repeated
teaching of the Sacred Scriptures and the holy Fathers.[4]

After this strong and eminently clear declaration, there could be no
shadow of excuse for any tactic tending to depict the Mystical Body
of Our Lord as in any way distinct from or superior to the visible
Catholic Church, the religious society over which the Vicar of Christ
rules as the visible head. The expression "Mystical Body of Jesus
Christ" appears in this ringing pronouncement of Pius XII as the
description and even as the definition of the One, Holy, Catholic,
Apostolic Roman Church. The <Mystici Corporis> then gives the <coup
de grace> to the teachings that the true Church of Jesus Christ is
something other than a visible or truly organized society in this
world by the following pronouncement:

Hence they err in a matter of divine truth, who imagine the Church to
be invisible, intangible, a something merely "pneumatological" as
they say, by which many Christian communities, though they differ
from each other in their profession of faith, are united by an
invisible bond.[5]

In the same way this great encyclical letter reproves the error and
confusion inherent in the writings of those Catholics who taught the
existence of a twofold Church of God in this world:

For this reason We deplore and condemn the pernicious error of those
who dream of an imaginary Church, a kind of society that finds its
origin and growth in charity, to which, somewhat contemptuously, they
oppose another, which they call juridical. But this distinction which
they introduce is false: for they fail to understand that the reason
which led our Divine Redeemer to give to the community of men He
founded the constitution of a Society, perfect in its kind and
containing all the juridical and social elements-namely, that He
might perpetuate on earth the saving work of Redemption- was also the
reason why He willed it to be enriched with the heavenly gifts of the
Paraclete.[6]

Finally, Pope Pius XII, writing in the <Mystici Corporis Christi> set
forth the truth that the visible Catholic Church is actually the
Mystical Body of Jesus Christ, the true Church of God spoken of in
the Scriptures, when he brought out the fact that the members of the
Catholic Church recognizable as such, or, in other words, the members
of the visible Catholic Church, are the true and only members of the
true Church. He wrote:

Actually only those are to be included (<annumerandi>) as members of
the Church who have been baptized and profess the true faith, and who
have not been so unfortunate as to separate themselves from the unity
of the Body (<neque a Corporis compage semet ipsos misere
separarunt>), or been excluded by legitimate authority for grave
faults committed.[7]

There was another point magnificently clarified by the late Sovereign
Pontiff in the text of the <Mystici Corporis Christi>. That was the
teaching on the necessity of the Catholic Church for the attainment
of eternal salvation. The following passage gives precious
instruction on the status of those who are linked to the true Church
by an unconscious or merely implicit desire or intention to enter
this society.

As you know, Venerable Brethren, from the very beginning of Our
Pontificate, We have committed to the protection and guidance of
heaven those who do not belong to the visible Body of the Catholic
Church (<qui ad adspectabilem non pertinent Catholicae Ecclesiae
compagem>), solemnly declaring that after the example of the Good
Shepherd We desire nothing more ardently than that they may have life
and have it more abundantly. Imploring the prayers of the whole
Church We wish to repeat this solemn declaration in this Encyclical
Letter in which We have proclaimed the praises of the "great and
glorious Body of Christ," and from a heart overflowing with love We
ask each and every one of them to correspond to the interior
movements of grace, and to seek to withdraw from that state in which
they cannot be sure of their salvation (<in quo de sempiterna
cuiusque propria salute securi esse non possunt>). For even though by
an unconscious desire and longing (<inscio quodam desiderio ac voto>)
they have a certain relationship (<ordinentur>) with the Mystical
Body of the Redeemer, they still remain deprived of those many
heavenly gifts and helps which can only be enjoyed in the Catholic
Church. Therefore may they enter into Catholic unity and, joined with
Us in the one, organic Body of Jesus Christ (<in una Iesu Christi
Corporis compagine coniuncti>), may they together with us run on to
the one Head in the Society of glorious love. Persevering in prayer
to the Spirit of love and truth, We wait for them with open and
outstretched arms to come not to a stranger's house, but to their
own, their father's home.[8]

There is another important item on which the <Mystici Corporis
Christi> issues a doctrinal decision. Prior to the issuance of this
encyclical Catholic theologians had debated as to whether the
residential bishops of the Catholic Church derived their power of
jurisdiction immediately from Our Lord or from Him through the Roman
Pontiff. In this document, Pope Pius XII took occasion to speak of
the Bishops' power of jurisdiction and he described it as something
"which they receive directly (immediate) from the same Supreme
Pontiff."[9] In the edition of his <Institutiones Iuris Publici
Ecclesiastici> which came out after the issuance of the <Mystici
Corporis Christi>, Cardinal Ottaviani took occasion to state that
this teaching, which had hitherto been considered up until this time
as more probable, and even as common doctrine, must now be accepted
as entirely certain by reason of the words of the Sovereign Pontiff
Pius XII.[10]

HUMANI GENERIS

Doctrinal errors which were taught or at least favored in some
Catholic circles after the close of the second world war were
indicated and reproved in the encyclical letter <Humani generis>,
which was dated Aug. 12, 1950. Like the Oath against the Errors of
Modernism, contained in St. Pius X's <Sacrorum antistitum>, the
<Humani generis> dealt mostly with errors opposed to the teaching
found in the Vatican Council's dogmatic constitution <Dei Filius>.
Thus much of the material set forth in the <Humani generis> deals
with the introduction to sacred theology and with <loci theologici>
other than the Church. Some of the most valuable teachings of this
encyclical, however, deal directly with the <tractatus de ecclesia>.

The most important individual contribution made to ecclesiology in
the <Humani generis> has to do with the Church's <magisterium>.

In this encyclical Pope Pius XII reminded Catholic scholars that "in
matters of faith and morals this sacred <magisterium> must be the
proximate and universal criterion of truth for all theologians, since
to it has been entrusted by Christ Our Lord the whole deposit of
faith-Sacred Scripture and divine Tradition-to be preserved, guarded,
and interpreted."[11] He reminded Catholic students also of their
duty "to flee also those errors which more or less approach heresy,"
and accordingly [of their duty] "to keep also the constitutions and
decrees by which such evil opinions are proscribed and forbidden by
the Holy See."[12]

Specifically he taught about the authority of the encyclical letters
and the other acts of the Sovereign Pontiff's ordinary magisterium.

Nor must it be thought that what is expounded in Encyclical Letters
does not in itself demand consent, since in writing such letters the
Popes do not exercise the supreme power of their teaching authority
(<assensum per se non postulare, cum in iis Pontifices supremam sui
Magisterii potestatem non exerceant>). For these things are taught
with the ordinary teaching authority, of which it is also true to
say: "He who heareth you, heareth me"; and generally what is
expounded and inculcated in Encyclical Letters already for other
reasons appertains to Catholic doctrine. But if the Supreme Pontiffs
in their official documents (<in actis suis>) purposely pass judgment
on a matter up to that time under dispute, it is obvious that this
matter, according to the mind and will of the same Pontiffs, cannot
be any longer considered a question open to discussion among
theologians.[13]

In the <Humani generis> the late Holy Father was forced to complain
against the rejection of the central thesis of the <Mystici Corporis
Christi> by some writers within the Catholic fold. He also noted the
existence of objectionable teaching on another point of Catholic
doctrine about the true Church.

Some say that they are not bound by the doctrine, explained in Our
Encyclical Letter of a few years ago, and based on the sources of
revelation, which teaches that the Mystical Body of Christ and the
Roman Catholic Church are one and the same thing. Some reduce to a
meaningless formula the necessity of belonging to the true Church in
order to gain eternal salvation.[14]

SUPREMA HAEC SACRA

A year before the appearance of the <Humani generis>, the Supreme
Sacred Congregation of the Holy Office sent to the Most Reverend
Archbishop of Boston a letter containing explanations on the subject
of the dogma that no one can be saved outside of the Catholic Church.
This highly important document was approved by Pope Pius XII. Despite
the fact that it was sent prior to the issuance of the <Humani
generis>, it was not published until two years after the publication
of the encyclical. This Holy Office letter is the <Suprema haec
sacra>, one of the most important doctrinal statements which appeared
during the reign of the late and beloved Sovereign Pontiff.[15]

This document set forth clearly and in detail, and as the authentic
teaching of the Holy See, the explanation of the dogma on the
necessity of the Catholic Church for the attainment of eternal
salvation which had long been presented as common teaching in the
theological teaching on the Church itself. The elements of the
exposition contained in the <Suprema haec sacra> had, of course, long
since been presented to the faithful in previous authoritative
statements of the Church's magisterium. The entire doctrine, however,
had never before been synthesized and set forth as clearly and in
such scientifically complete detail in any previous document.

The <Suprema haec sacra> insisted again upon the fact that the
declaration: "there is no salvation outside the Church" is an
infallible statement which the Church has always preached and will
never cease to preach, and it qualified this statement as a dogma. It
explained that the Church understood this dogma to mean that the
Church is necessary for the attainment of eternal salvation with both
the necessity of precept and the necessity of means. Furthermore, it
taught that the Church was a means of salvation to be classified
among those <quae divina sola institutione, non vero intrinseca
necessitate, ad finem ultimum ordinantur>, and that thus, under
certain circumstances, salvation can be attained when the Church
itself is used or entered <voto solummodo vel desiderio>. Again it
brought out the Catholic teaching that, in cases where men are
invincibly ignorant of the true Church, "God accepts also an implicit
desire (<votum>), so called because it is included in that good
disposition of soul whereby a person wishes his will to be conformed
to the will of God."[16]

The strictly doctrinal portion of the <Suprema haec sacra> ends with
this essential teaching:

But it must not be thought that any kind of desire of entering the
Church suffices that one may be saved. It is necessary that the
desire by which one is related to the Church be animated by perfect
charity. Nor can an implicit desire produce its effect, unless a
person has supernatural faith: "For he who comes to God must believe
that God exists and is a rewarder of those who seek Him" (Hebrews,
11: 6).  The Council of Trent declares (Session VI, chap. 8): "Faith
is the beginning of man's salvation, the foundation and root of all
justification, without which it is impossible to please God and
attain to the fellowship of His children" (Denzinger, n. 801).[17]

CI RIESCE

The <Ci riesce> is an allocution delivered by Pope Pius XII on Dec.
6, 1953, to the national convention of the Unione dei Giuristi
Cattolici Italiani, at an audience with the Holy Father. The first
section of this document deals with the nature and the properties of
an international and juridical community of sovereign states. It has
no immediate relevance to the theological <tractatus de ecclesia
Christi>. The second section discusses and gives the solution of a
<casus moralis> with which Catholic statesmen and Catholic states may
be faced by reason of possible future action by an international
community.  This part of the <Ci riesce> authoritatively settled
several questions which had been disputed during the course of a
discussion on Church and state carried on by Catholic theologians
prior to the delivery of the allocution.

An article in the February, 1954, issue of <The American
Ecclesiastical Review> thus sums up the effect of the <Ci riesce> on
certain points which had previously been debated among theologians in
this country:

(1) The allocution employs the term "Stato cattolico." Indeed, the
concept of the Catholic state is one of the key notions used in this
document. The term is applied to modern states, to civil societies
which will have relations with a still uncompleted juridical
international community of sovereign states. Hence, it would seem
idle to maintain in the future that this term is inept, or that it
can legitimately refer only to civil societies or kingdoms of times
past.

(2) The allocution asserts that "what does not correspond to the
truth and to the moral standards has, objectively, no right to exist,
to be taught, or to be done." As a result we can expect that, in the
future, there will be no objections raised against the teaching or
the terminology of writers who hold that, in itself, error has no
rights. Incidentally, it is interesting to note that Cardinal
Ottaviani, in his article in the May, 1953, issue of <The American
Ecclesiastical Review>, commented adversely on the practice of
objecting to the kind of statement which now appears in this
pontifical allocution.

(3) It is certainly no longer feasible to reprove the teaching that
objectively, a complete separation of Church and state is an evil.
Likewise it would appear that henceforth the legitimacy of the
explanations between Church and state in terms of thesis and
hypothesis will be acknowledged.[18]

The <Si diligis> is the allocution delivered by Pope Pius XII on May
31, 1954, to the Cardinals, Archbishops, and Bishops who were present
in Rome for the canonization of St. Pius X. It contains a magnificent
explanation about the relation of the Sovereign Pontiff and the other
members of the apostolic college to the men they employ to aid them
in their work of teaching the faithful. As such it brought needed
clarification to one part of the theological treatise on the Church
of Christ.

Christ Our Lord entrusted the truth which He had brought from heaven
to the Apostles, and through them to their successors. He sent His
Apostles, as He had been sent by the Father (John, 20:21), to teach
all nations everything they had heard from Him (cf. Matt., 28:19 f.).
The Apostles are, therefore, by divine right the true doctors and
teachers in the Church. Besides the lawful successors of the
Apostles, namely the Roman Pontiff for the universal Church and
Bishops for the faithful entrusted to their care (cf. can. 1326),
there are no other teachers divinely constituted in the Church of
Christ. But both the Bishops and, first of all, the Supreme Teacher
and Vicar of Christ on earth, may associate others with themselves in
their work of teacher, and use their advice; they delegate to them
the faculty to teach, either by special grant, or by conferring an
office to which the faculty is attached (cf. can. 1328). Those who
are so called teach not in their own name, nor by reason of their
theological knowledge, but by reason of the mandate which they have
received from the lawful Teaching Authority. Their faculty always
remains subject to that Authority, nor is it ever exercised in its
own right or independently. Bishops, for their part, by conferring
this faculty, are not deprived of the right to teach; they retain the
very grave obligation of supervising the doctrine which others
propose, in order to help them, and of seeing to its integrity and
security. Therefore the legitimate Teaching Authority of the Church
is guilty of no injury or no offense to any of those to whom it has
given a canonical mission, if it desires to ascertain what they, to
whom it has entrusted the mission of teaching, are proposing and
defending in their lectures, in books, notes, and reviews intended
for the use of their students, as well as in books and other
publications intended for the general public.[19]

Prior to the issuance of the <Si diligis>, there was a tendency on
the part of some popular writers in the field of religion to imagine
that any one at any time might set himself up as a teacher of
Christian doctrine within the Catholic Church. The masterful
allocution delivered by Pope Pius XII effectively disposed of this
pernicious mistake.

THE LETTER ON FRATERNAL CHARITY WITHIN THE CHURCH AND WITHIN THE
PRIESTHOOD

The contributions to the <tractatus de ecclesia Christi> made by Pope
Pius XII in his letters and in his allocutions were many and
outstanding. What, to this writer, seems the greatest of them all
came in the form of a letter, written at the Sovereign Pontiff's
direction, by Monsignor Dell'Acqua to Cardinal Elia Dalla Costa, the
Archbishop of Florence. This letter was intended for the direction of
the <Settimana Sociale di Aggiornamento Pastorale>. It was dated July
3, 1957, and it was published in <Osservatore Romano> in its Aug. 4
issue last year.

The central theme of the meeting to which the letter was sent was
"Charity in the Christian Community." Pope Pius XII called it "a
theme which is at once the most exalted and the most effective for
the Christian renewal of society."[20] In his comments on that theme
he forcefully reminded his readers of the essential function of
charity within the Church.

First of all, he insisted that the only genuine charity within the
Christian community "is the theological virtue of charity, which has
as its object God Himself, who is 'Charity' and 'Love,' infinite and
worthy to be loved for His own sake and above all things."[21] He
showed that basically and essentially the love of charity that should
exist and operate within the Christian community is this supernatural
love of friendship for the Triune God, who has first loved us so
tenderly. Then he pointed out the fact that this charity for God must
carry with it a love for one another in the society of Our Lord's
disciples.

The infinite love with which God loves Himself in the ineffable
mystery of the Trinity is manifested to us through the Incarnate Word
who has given us the new commandment, to love one another as God has
loved us.

Even before the Last Supper and the Passion, Jesus had recalled that
the precept of the love of God ought to be integrated with that of
the love of the neighbor. After having asserted the primacy of the
love of God, He said: "The second [commandment] is like to this: Thou
shalt love thy neighbor as thyself." But, in the discourse after the
Last Supper, speaking of the "new commandment," He gave a more
precise and profound explanation of the terms. "As the Father hath
loved me, I also have loved you"; "By this shall all men know that
you are my disciples, if you have love one for another."[22]

When we read the New Testament carefully, we soon become aware of the
fact that the command most frequently and forcefully imposed upon the
members of the Church by Our Lord Himself and by the inspired writers
was the precept to love one another.

Actually, as the Holy Father pointed out, this mutual love of charity
within the Church was proposed by Our Lord Himself as evidence of
discipleship. The disciples were instructed and ordered to forgive
one another, to bear with one another, and to seek forgiveness from
one another. They were to put aside anything that stood in the way of
mutual love of charity among themselves.

Yet, when the contemporary student reads the treatise on the Church
(or for that matter, the treatise <de caritate> in moral theology),
he finds little or nothing about this most intimate connection of
supernatural charity with the life of the Church. The <tractatus de
caritate> speaks of the necessity of a love of charity for one's
neighbor, but it does not indicate the fact that Our Lord's "new"
commandment of mutual love among His disciples was a more precise and
profound explanation of the second law of charity. The <tractatus de
ecclesia> mentions charity as pertaining to the internal bond of
union within the Church, but ordinarily it fails to insist that the
Church itself is a society of men and women who are meant by God
Himself to have special and fraternal love for one another by the
very force of their affection for Him.

The letter to Cardinal Dalla Costa reminded the men of our time of
the preeminent place of mutual charity among the members of the
Catholic Church. Ultimately that letter showed the obligation and the
necessity of fraternal charity among the priests of the Catholic
Church. The fraternal charity which God commands and which He expects
within the Catholic priesthood is only the flowering and the center
of the mutual fraternal love which should exist among all the members
of the true Church.

During our own times there has been a manifest and widespread
tendency to ignore the central truth brought out in this letter It
was perhaps the crowning achievement of Pope Pius XII to insist
strongly upon the fact that the Savior's "new" command that His
disciples love one another is, essentially, only the more profound
and precise application, within the Mystical Body, of the second
precept of divine charity.

* * * *

In 1956, Fr. Domenico Bertetto edited a volume entitled II <Magistero
Mariano di Pio XII>.[23] It is a work of 1015 pages, and it cites, in
extenso, those sections of Pius XII's <Acta> which have to do with
doctrine about or devotion to Our Lady. Up until the first months of
1956, there were 910 such pronouncements to be listed. Anyone who is
familiar with the late Sovereign Pontiff's contributions to the
theological <tractatus de ecclesia Christi>, even in a superficial
way, knows very well that a work of this type (although not
necessarily a work fully as bulky as Father Bertetto's volume), would
be required to do full justice to what Pius XII taught about the
kingdom of God on earth.

Helpful and enlightening statements about the nature and the
properties of Our Lord's Church abound in many of the documents
issued by Pope Pius XII. Yet it would seem that the most important
and the most urgently needed clarifications he made can be found in
the documents mentioned in the course of this brief tribute. It is
chiefly by reason of the statements contained in these documents that
the task of teaching the theological treatise on the Church has been
aided during the course of his long and glorious reign as Christ's
Vicar on earth.

Those of us who have been privileged to teach the <tractatus de
ecclesia Christi> throughout the entire pontificate of Pope Pius XII
know from experience how brilliantly and effectively he contributed
to the advance of clerical studies in this line. In his clear
statement of Catholic doctrine, and in his forceful repudiation of
extravagant teachings on this subject, he advanced the cause of God's
revealed truth as few men have done before him.

JOSEPH CLIFFORD FENTON The Catholic University of America Washington,
D. C.


ENDNOTES

1 Cf. Fenton, <The Catholic Church and Salvation> (Westminster,
Maryland: The Newman Press, 1958), pp. 165-70.

2 Cf. ibid., pp. 171-88.

3 The tendency called "liberal Catholicism" is founded on religious
indifferentism, involving opposition to the dogmas of the necessity
of the true faith and of the true Church for the attainment of
eternal salvation Cf. "The Components of Liberal Catholicism," in
<AER>, CXXXIX, 1 (July 1958). 36-53

4 NCWC translation, n. 13.

5. <Ibid.>, n. 14.

6 <Ibid.>, n. 65.

7 <Ibid.>, n. 22.


8 <Ibid.>, n. 103.

9 <Ibid.>, n. 42.

10 Cf. Ottaviani, <Institutiones iuris publici ecclesiastici>, 3rd
ed. (Typis Polyglottis Vaticanis, 1947), I, 413; and Fenton, "The
Doctrinal Authority of Papal Encyclicals," in <AER> CXXI, 2, 3 (Aug.,
Sept., 1949), 136-50;

11 Cf. NCWC translation, n. 18.

12 Cf. <ibid>. In this passage Pope Pius XII used the words which the
Vatican Council appended to its canons for the Constitution <Dei
Filius.> Cf. <Denz.>, 1820.

13 NCWC translation, n. 20.

14 <Ibid.>, n. 27.

15 The original Latin text and the official English translation of
this document are to be found in <AER>, CXXVII, 4 (Oct., 1952),
307-15.

16 <Ibid.>, 313.

17 Ibid., 314.


18 "The Teachings of the <Ci riesce,>" in <AER>, CXXX, 2 (Feb., 1954)
114-23. The passage cited is found on pp. 122 f.

19 The text and the English translation of <Si diligis> are carried
in <AER>, CXXXI, 2 (August, 1954), 127-37. The passage cited is on
pp. 133 f.

20 The English translation of this letter is carried in <AER>,
CXXXVII, 4 (Oct., 1957), 274-80. The citation is from p. 275.

21 <Ibid.>

22 <Ibid.>, 275 f

23 This book was published by the Edizioni Paoline of Turin.


This article was taken from "The American Ecclesiastical Review"
December, 1958.

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