FOURTH SUNDAY OF LENT – YEAR C
Commentary of Fr. Fernando Armellini
A good Sunday to all.
Today, we are offered the best known and most beautiful of Jesus' parables, which is known as the 'parable of the prodigal son.' This title reveals that we are focusing on one of the characters, the one who first enters the scene, the unrestrained son who leaves his father's house, but he is not the most important character. And if we focus our attention on the 'prodigal son,' we risk not understanding the most important message that Jesus wants to communicate to us. This is what we will try to do in our reflection.
What is the context of this parable? We have heard it many times in preparation for the communal celebration of the sacrament of reconciliation. The one who introduces the parable usually addresses those present in these terms: 'We seek joy, but many times we go out of the way... for example, you, young man, that you abandoned religious practice because your friends made fun of you and told you that you were backward, and that's why you didn't go to church anymore.’ Or, also, ‘you've distanced yourself from the members of your community because you didn't get along—certainly, there was disengagement and things that annoyed you, but you were feeling pretty good. You got in with another group of friends, are you happy with them? Is the new group of friends better than the one you left? Or, perhaps, you let yourself be duped in money matters or emotional commitments... are you happy with your choice?'
And then, naturally comes the reflection of the preacher who says: 'Change your life, convert, recognize your mistakes, and return to the Father's house.' Indeed, the parable also means this, but it is not the main reason why Jesus narrates it. If this were the main objective, we do not understand why he has introduced the second part of the parable, that of the elder son, who gives the father the same concern and is not sympathetic. But mainly, we have a third character, the main character, the father.
It's on this character that Jesus wants us to focus our attention because he is the figure of the God of Jesus of Nazareth, the heavenly Father. The primary purpose for which Jesus has told this parable is to get out of the mind of the scribes and Pharisees that idolatrous image of God; it is the image of God invented by people and does not resemble the heavenly Father. The scribes and Pharisees no longer exist; this parable is for us today because the God that many Christians believe in today still retains many characteristics of the God of the Pharisees: the law-giving, judging, rewarding, and punishing God. This is not the God of Jesus of Nazareth.
As we will see, he does not resemble the parable's main character, the father. Let's see now, first of all, to whom Jesus addresses this parable. It is very important because we will know that he does not address it to sinners as we are used to doing to convince them to change their lives. Jesus wants them to change their heads, not the sinners but the righteous. Let us listen:
"The tax collectors and sinners were all drawing near to listen to Jesus, but the Pharisees and scribes began to complain, saying, 'This man welcomes sinners and eats with them.' So to them, he addressed this parable.”
Let's try to visualize the scene to understand to whom Jesus addresses the parable. They are the people he wants to convert. He is inside a house; all the tax collectors and sinners surround him. The tax collectors were the people farthest from God, the unredeemed, those for whom there was no hope of salvation. They were collaborators with the pagan oppressors, had betrayed their people for money, and forsaken their faith by offering worship to the emperor's god.
If Jesus wanted to convert these people, he would have had to tell the parable inside the room, but it is not to them that Jesus tells the parable. Outside is another group of people: the scribes and Pharisees, decent people, good and religious people who keep all the commandments. What do they do? They murmur (διεγόγγγυζον = diagongizein) means that they are questioning Jesus' behavior. And what do they say? "This one receives sinners." Notice they don't tell the name... No. 'Οὗτος = This man; they don't even say his name. "This man welcomes sinners." The verb used does not mean that he does it once but that he does it constantly. His lifestyle is to welcome sinners into his home and eat with them. Eating from the same plate as sinners means to defile oneself; none of these scribes and Pharisees enter the room where Jesus is.
These people who are outside say: 'This person who seduces even the multitudes, does he even believe in God? For God is not with the sinners, he hates the sinners; he is on the side of the righteous....' Let us remember the Pharisee who prays in the temple and says to God, 'I am not like that publican over there, and you also despise him, but we two are friends because I keep all the commandments, I am good, I fast twice a week.'
Jesus doesn't believe in that god. He doesn't believe in the god they have in mind. They are poor and unhappy. Jesus knows that these scribes and Pharisees are not bad people but people who believe in a god that does not exist. It is not the God he came to present to the world. And these people do not experience the joy of feeling loved, whether they are good or less good, because the God that Jesus presents is a Father who loves all, and this is beyond the logic of the scribes and Pharisees. Jesus loves them; he wants to make them happy because if they do not accept this God that Jesus proposes, they will always be angry in life; they will fight with all those who do not think like them because they have not understood the gratuitousness of the Father's love.
What does Jesus do now to save the scribes and Pharisees whom he loves? He wants to bring them joy. He adopts a pedagogy that is not the one we generally use. We would start immediately to argue with the scribes and Pharisees; it is a mistake because we will lose; they bring us to their camp, and they make us reason like people and reasoning like people, as their god reasons, according to the criteria of justice of this world, they win. Jesus does not follow this pedagogy of argument to put them against the wall; no, he would lose because the god they have in mind is exactly like them. They invented this god.
Jesus tells a parable, and the parable does not impose a truth; it makes it emerge from within, from the listener. In the end, the one who listens to the parable is the one who pronounces the judgment. Let's listen to how the parable begins. The first character is the prodigal son. Let's listen:
"A man had two sons, and the younger son said to his father, 'Father, give me the share of your estate that should come to me.' So, the father divided the property between them. After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation."
"Father, give me the share of your estate that should come to me." As provided in the book of Deuteronomy, chapter 21, the younger son's share is one-third of the inheritance, and two-thirds belongs to the older son. What does asking the father, who is still living for the inheritance, mean? It is equivalent to say to him, 'Father, for me, you are dead and buried; I have nothing to do with you anymore; if you exist, I am not free to do what I want, I cannot be happy; you are a hindrance to my life.' This means to ask for the inheritance. And as here the father represents God, we see ourselves reflected in the way of reasoning and thinking of this young man and in the choices he makes; we see reproduced what happens to so many people today who turn away from God, who turn away from the father's house because they have the same conception of God that this son has of his father.
What image of God is behind these life choices of the boy and so many people today who turn away from God? It is the wrong image of the Father, the wrong image of the face of God. He is seen as a boss father, an antagonist of freedom and joy who won't let me do what I think is right. Here, we have a whole catechesis presented incorrectly. It is the one that shows God as a boss who has the right to give orders; whoever fulfills them is blessed, and whoever transgresses them is punished. Much of our catechesis has been done in this way. We have put the cart before the horse.
First, we should have presented the face of a Father who loves his son. Only he who feels loved listens confidently and trusts what the father says. The commandments are called the 'ten words' that a loving father addresses to you because he wants you to be happy. If this is not understood and you think he has the right to impose on you, you want to run away from home if he does not punish those who disobey. When the heavenly Father says to you, 'Do not kill,' it is not that he will punish you if you kill, but 'I suggest this to you; I address this word to you because I want you to be a real person; if you kill, you are a beast, not a man; if you commit adultery, you must not do it, not because I will punish you, but because it dehumanizes you; you must not steal, not because I will punish you if you steal but because you are not a man if you steal if you slander.'
Here, the face of this Father changes, that he is not a boss but one who loves you and therefore shows you the way of life and true joy. You only hear him when you have this correct image of the face of God, and we notice how in the gospels Jesus never speaks of obedience, 'hipakué' - this term never appears. Jesus never asks us to obey God; he says to be like the heavenly Father. So, what about those who have an incorrect image of God's face reflected in the image of the son who runs away from home? They run away, and after a few days, this boy leaves home. It must not have been a sudden choice, no; he followed the advice of his friends who told him, 'Look, your father is preventing you from being happy... go away.'
That's exactly what happens even today; the suggestions given to you by the media and your colleagues lead you to see the face of God as that boss that you must escape from. You leave home because the years of youth are few; they pass like a sigh, and you risk losing the best opportunities to enjoy life, and you are afraid that you will regret having missed opportunities in the end.
However, it would be unfair to think the blame lies solely with this guy. In a short time, we will meet his brother, and we shall soon understand what he is like and how he thinks; he is a man proud of his perfect fulfillment of his father's orders and then haughty for his moral integrity, intolerant of those who do not share his commitment, his way of managing his work and his frenetic pace of life. It is very difficult to live next to such a brother, who also has an incorrect image of the father, like that of a boss, as he will say later: 'I obey; I follow your orders.'
Today, we look for many scapegoats to explain the abandonment of the Church. We say that it is the hedonistic mentality, the moral degradation, the worldliness, and the loss of values, but if the churches are empty, will it be only the fault of this younger brother, or will the older brothers have any responsibility? Now let's hear what happens to this boy who thinks he will be happy just leaving his father's house:
"When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. Coming to his senses, he thought, 'How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father, and I shall say to him, "Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers."' So he got up and went back to his father."
The good life doesn't last long; the money runs out. What are these things that run out? They are idols that crumble. These idols that this young man put all his trust in convinced him that they would give him pleasure and joy. The physical condition that mattered so much to you, the charm of your youthful appearance... remember that they fade away; at a certain point, wrinkles and cellulite arrive, and if you confuse joy with pleasure in a particular moment when you go for pleasure, it disappears. You love success, and for the sake of the race for success, you even put aside your friends and even your family; at a particular moment this idol, this well, dries up, and when you retire, nobody calls you anymore, the pleasure of banquets end when with the years your health doesn't allow it anymore; the trips, the cruises... when you grow old you must forget them, and if then there is no more money, everything is over much sooner, and those you considered friends they were just party buddies; they don't want you in their house anymore; they throw you out.
This boy trusted in the idols; he left his father's house because the idols gave him what he was looking for, and instead of being satiated, now he was hungry. And what is he compelled to do? To put himself at the service of those who send him to the field to take care of pigs. He didn't want to share his father's projects; he wanted to be independent, self-sufficient, and autonomous in his decisions to be free, and now he finds himself a slave of idols.
When you leave the Father's house, when you turn away from God, you deceive yourself that you are becoming a free man, a superman, from being the god of yourself, you fall into the hands of new masters who force you to work and even in the end you end up being ashamed of yourself, with disgusting actions, unworthy of a person. For example, if you abandon God and trust in the idol of money, it promises you much. Still, money gives you orders and makes you do things you would never want to do, like exploiting the weak, cheating, lying, stealing, flattering, or looking for success because it gives you pleasure and new air, but what does this idol ask? Make compromises to gain recognition and visibility and do things you can be ashamed of because sin promises you a lot, but it takes you farther away from where you want to go.
How to satisfy this hunger? This boy is tempted to steal the carobs from the pigs, but he does not lower himself to this level to resign himself to eat carobs with the pigs, but no one gave them to him. Man must satisfy his hunger, but man satisfies his hunger by accepting the food that one of his fellows puts into his hands, and in this exchange of food, the human being is realized. It is not by descending to eat with the swine or lying on the ground but by looking at his side and relating to his brother. This boy is hungry, but no one is giving him. What does it mean? It's a very effective brushstroke that says no one is willing to lend you a hand in a world ruled by the logic of idols.
When one turns away from God and enters into a society where you worship, if someone lends you a hand, he does it out of interest; if you don't have something to give him in return, you don't get any help from him. Where the idea is to get rich, rise to the top, and achieve power and domination, the rule is that of competition; if you are defeated, you are thrown out, and nobody helps you anymore. If they help you, it's because you can give them something, maybe a push for their success. This is the logic of the idolatrous society where this young man ended up.
What happens now? He sinks. It's inevitable because the idols crumble at a certain point; he goes back into himself and begins to reason: 'I'm hungry; what am I doing? I'm here; I'm a wage earner; I'm paid very little. for a most shameful job, but in my father's house, they have much more; they have bread in abundance, while here, on the other hand, I'm starving... what do I do?' He reasons, 'to eat'—because it is the only problem that worries him now—he says, 'I go to my father's house, and I will tell him to accept me as an employee; I will earn more and be treated better.'
The question is, is this boy repentant? The answer is NO. In his words, there is no sign of a realization that he has made a mistake. His only problem is to find a way to satisfy his hunger. If only another scoundrel like him had come along and said, 'Look, I have money,' he would have no problem; he would forget again and continue trusting those idols that have betrayed him. There is no sign that he regrets it. If he had said, 'What have I done? I wonder if my father is still alive… how do I go about introducing myself when I say to him, 'To me, you are dead?' Then, if I had thought, I would have gone back to my father's house and say, 'I just came to apologize to you; I know I have made you suffer incredibly; I am not worthy of being called son; I don't want to stay; in this house, I won't even have a cup of tea because I don't deserve it, and then I'll go... I'll die under the bridge, I don't deserve to stay in this house, I caused you too much harm.' This would be regretful, but this boy has no such word.
This must be kept in mind to understand the father's face now; the young man still has in mind the idea of the father as a boss. And this is what has also entered our minds with a certain catechesis. When it is said: 'You have sinned, you have made a mistake, ask God for forgiveness; if you ask him for forgiveness because you have realized that you have made a mistake, he forgives you, he does not punish you; but if you don't ask him for forgiveness, then you will suffer the consequences and punishment.'
This catechesis is a diabolical mask on the face of God. We have not understood, not even we, many Christians, that the face of God is not that. That is the face of the God that the scribes and the Pharisees had. The face of the God of Jesus of Nazareth is the one who always forgives you, who loves you unconditionally, even if you are the unruliest son or daughter; and when you realize this love, then you understand that you have gone astray, and you abandon yourself in the arms of this Father, you give him complete confidence and know that you can be happy only by accepting his love.
This father—we will see later—has two sons, and neither of these two sons has understood who he is. And now, in fact, this father enters the scene; he is the protagonist, the God of Jesus of Nazareth, and is the center of the parable; let's listen:
"While he was still a long way off, his father caught sight of him and was filled with compassion. He ran to his son, embraced him, and kissed him. His son said, 'Father, I have sinned against heaven and you; I no longer deserve to be called your son.' But his father ordered his servants, 'Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. Take the fattened calf and slaughter it. Then let us celebrate with a feast because this son of mine was dead and has come to life again; he was lost and has been found.' Then the celebration began."
The features of the God of Jesus of Nazareth are perfectly traced in the figure of this father. He presents his reaction to the return of his son with five verbs. We will examine them because they will be a reason for us to verify if we really believe in this God or if we still have in mind the image of the God of the scribes and Pharisees.
First verb: "While he was still a long way off, his father caught sight of him." Not that he was working and then he looked far away and saw his son coming, NO, it's a look he's always had, in the direction of that horizon beyond which he had seen his son depart; he has never looked away from that horizon, patiently awaiting his return. This is not the gaze of the god of the scribes and Pharisees.
The god of the scribes and Pharisees is the lawgiver god, who then stays with the gaze to control who does what he has commanded and transgresses his commandments to reward and punish. This god is still worshiped by many Christians who feel like wage earners and expect their pay at the end of the day. God is not this one; he is not the God of Jesus of Nazareth; he is not the one with the look painted in that triangle: the eye of God with the scripture 'God sees you.' 'Be careful, do not steal for God sees you, do not commit adultery for God sees you and takes note, and in the end, he sends you to hell.' This is the look of the god of the scribes of the Pharisees. The look of the God of Jesus of Nazareth is only a look of love that always accompanies the son when he does good, especially when he leaves the path of life to return him to the path of joy.
Second verb: "he was filled with compassion." Here is a Greek verb that we have all heard quoted: 'ἐσπλαγχνίσθη' = 'splangenize' - derives from 'splangera,' which is the bowels. Also, in the Old Testament, we have the same image in the Hebrew term when God appears: 'ani rahum.' 'Rahum' comes from 'rehem' = the maternal womb. It means that God experiences a visceral love for people, which is that of the mother for the child in her womb. One cannot imagine a more intimate and more vital emotion than this. In the New Testament, the verb 'ἐσπλαγχνίσθη' = 'splangenize' is repeated twelve times, and it always refers to God or Jesus. This is verification for us. Is this love that we cultivate that makes us like the heavenly Father that we love, and we also care for our brothers and sisters like the heavenly Father with the same attention and passion of love?
Third verb: "He run." The great lords never ran; they made the servants run; they always had a noble bearing, calmly, detached. This father's emotion has made him lose control of his reactions; he no longer reasons with his head but with the emotion in his gut. He starts to run; it is dangerous for an old man if he stumbles, he falls; here, people who see him running ask, ‘Isn’t he that noble person we know?' It's true; he has lost his mind; the one who loves doesn't care what people say; he acts by listening to his heart.
Fourth verb: "He embraced him." He 'embraced him,' NO. The Greek text reads ‘ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ = epépesen epi ton trachélon autou,’ which means: he was running, and at a certain point, he just couldn't take it anymore because he had run as far as he could and fell on his neck.
Fifth verb: "He kissed him." It is not ‘φίληὶν – filéin’ but ‘κατεφίλλησεν - katefilesen,’ he could not stop kissing him. And he didn't ask him if he was sorry, no. He's always his son; he doesn't care if he's sorry or not; he doesn't want to hear him ask for forgiveness. How does the son react? With the refrain, he had prepared because he wants to be received as a servant, to enter into the dependence of this new boss, which is better than the one he had when he was far away. "Father, I no longer deserve to be called your son..." the father interrupts him because he doesn't even want to hear his son introduce himself as a servant. God does not want people to serve him.
In the Bible, when we speak of servants of God, we mean those who put their lives at the disposal of God's project of love. God is not served. It was the pagan gods who wanted people at their service. The God of Jesus of Nazareth is a servant of people. Many pious and devout people consider themselves hirelings waiting for the reward at the end of the day. And when it is mentioned to them that God will give the joy of the entrance into his home to all, they get angry because they say, 'But I have behaved well, and therefore, that other one who has misbehaved must be punished.' You feel like a believer professing your faith, not the faith of the God of Jesus of Nazareth but in the god with the scribes and Pharisees in mind.
What does the father do now? The son has come; he does not ask if he has repented if he asks for forgiveness. In the Gospels, Jesus never says to ask God for forgiveness; if you misbehave, ask your brother or sister for forgiveness. God forgives because continually, with his glance, with his word, and through the angels that he places at the side of all his sons and daughters, he wants to bring back to the way of life those who have gone astray and who have harmed themselves and their brothers and sisters to whom they must ask forgiveness.
What should they ask God for? Nothing! They should only thank him because he has guided their lives; he has been there for them and has brought them back to the path of joy. And when God manages to obtain this result, what happens? The feast is celebrated in heaven. What does the father say?
The first thing: "Quickly bring the finest robe and put it on him." The robe in the Bible has an important symbolic meaning; it indicates who a person is, and here it is the robe that makes you like the father; you are not a servant, you are not an employee, you are the son of the master of the house. It is the likeness to the heavenly Father; it is the baptismal robe given to you to remind you of the Father, that you are always still his child, even though you have moved away.
Secondly: "Put a ring on his finger." It's not the wedding ring; it's the seal that guarantees that you are the house owner, that you can dispose of all your father's property; it's the bank signature you now have. The father says to him, handing him a ring, 'Everything that is mine is yours.'
"And sandals on his feet." God doesn't want servants; he wants sons and daughters. The servants were barefoot, and God doesn't want to see people barefoot. He makes this son understand that he has always remained a son. His conscience told him he was satisfied being a servant... no. You have always been his son or daughter. How many times when a person has gone astray in life, he's afraid of this God, he's worried that God be angry, that He will look at you with strange eyes... no. He will still love you because you are always his son or daughter.
And then the feast: "Take the fattened calf and slaughter it. Then let us celebrate with a feast because this son of mine was dead and has come to life again; he was lost and has been found.' Then the celebration began." Jesus said when a sinner comes back, there is more celebration in heaven than for the 99 righteous who have always been on the straight path.
And now another character enters the scene who does not understand free partying. The party must be deserved. The free and unconditional love of God is not understood even by many Christians today who continue to worship that image of God, which is that of the scribes and Pharisees. Let's hear who this third character is:
"Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. He called one of the servants and asked what this might mean. The servant said, 'Your brother has returned, and your father has slaughtered the fattened calf because he has him back safe and sound.' He became angry, and when he refused to enter the house, his father came out and pleaded with him. He said to his father in reply, 'Look, all these years I served you, and not once did I disobey your orders, yet you never gave me even a young goat to feast on with my friends. But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.' He answered him: Son, you are always with me, and all that is mine is yours. It was necessary to make a feast For this your brother was dead, and is alive again; he was lost, and is found."
In telling the parable, Jesus did not find it difficult to make us identify with the younger son because it often happens to us that we move away from the Father's house, that we reason with our head, that we don't trust his word, so we go away from him, and then we find ourselves faulty. We go back to the Father's house. Jesus sees it more challenging to remove from our heads the image of God, which is that of the scribes and Pharisees, the God who rewards and punishes. This is why he presents us with the figure of the elder brother, who reproduces the exact behavior of the scribe and the Pharisee. Let us add that it is also the case for many Christians today who continue to worship this god.
Let's look at this older brother. He's in the field working; he's always working. When he comes home, he finds the surprise of music and dancing. He calls one of the servants and asks, ' What's going on here? I never heard a party here.' The servant tells him that his brother has returned, 'and your father has organized a feast; he killed the fatted calf.' At this point, the elder son becomes furious; he does not accept an undeserved feast; it should not be free. Whoever works deserves it, and he doesn't want to enter the party. Then, the father appears.
Let's pay attention now to what the eldest son says. Let's ask ourselves, is he right, or is he wrong? He tells the father, "Look, all these years I served you." He does not feel that he is his father's son; he is a servant like the scribes and Pharisees, who are servants and rewarded according to their obedience or transgressions of the Torah.
This is the position in which many Christians still find themselves today. They do not feel they are freely loved sons and daughters; they think they are servants. For so many years, I never transgressed any of your commandments, and, naturally, if now they hear about a free feast, they protest, 'I who have tried so hard.' You are a scribe and a Pharisee; you are not a Christian. "Not once did I disobey your orders, yet you never gave me even a young goat to feast on with my friends." 'Don't you realize that you don't feel like a son? You are the master, the boss of the house. Instead, you feel like a servant, and you expect me to give a young goat to you... you take it; it's yours... Do you see that you don't feel like one of the house?' "Now, when your son returns." He doesn't say 'my brother,' no, he is your son, the one who has devoured your living with prostitutes... How does he know he has been with prostitutes? He's even malicious.
"For him, you slaughter the fattened calf." We wonder, is this young man right or wrong? He is right. He reacts precisely as we do, with our criteria of justice. We have this image of god that we have created, and it is an idol because we have invented it, and we make him reason like us. He is not the God of Jesus of Nazareth. The god of the scribe, the Pharisee, and many Christians are the ones who do not organize the free banquet. You must pay for it, go to the cashier, and pay to enter the feast. NO. The God of Jesus of Nazareth is the God of gratuitous love.
Let us notice that in the parable, the word 'father' is repeated 13 times; seven times is the narrator who tells the parable, five times it is repeated in the mouth of the youngest son, once it is pronounced by the servant when he speaks and says, “Your father has organized the feast.” Not once in the mouth of the elder son. Many Christians who react like this elder son are servants; they don't feel like sons and daughters.
We have all realized that the parable is not finished. The father says to the elder son, 'You are always with me, all that is mine is yours, but you had to celebrate because your brother (the elder brother had said: 'this son of yours'), No, he is your brother; he was dead, and he has come back to life, and that's why you must celebrate.'
Now we ask ourselves, did the older son enter the party? And did the younger son stay in the father's house, or has he been a little inside and outside? It is easy to answer these questions. When we know who this oldest son is, he comes to the party because he must do what the father wants; he must obey, but he won't be convinced. This is precisely what happens to so many Christians today that when they hear the presentation of the face of God of Jesus of Nazareth, they say yes, he is the one who loves gratuitously and unconditionally to all and, therefore, the one who makes all feel like brothers and sisters even to those who make mistakes in life, and therefore we must be angels who bring back these children to the Father's house. We enter the feast but still worship that righteous god according to our criteria. So, we are the elder son.
But then we are also the younger son. We know very well what happens with the younger children when they come home; they still think they want to go out but are unhappy and return to their Father's house.
The beautiful thing is that God is so good that he loves the children who are like that, who behave like the younger son and like the older son, and who continue to love us like that.
I wish you all a good Sunday and a good week.
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