Tag: existentialism

The unmentionable

No-one in polite society ever talks of death – yet everyone, deep down, is afraid of it. Howard Inlet in Collateral Beauty expressed it: “At the end of the day, we long for love, we wish we had more time. And we fear death”.

When I was an adolescent I remember one night lying awake at night thinking about death and the great Beyond. I was so perturbed I finally got out of bed, crossed the landing to my brother’s room (a year and a half older than I) to try and get some reassurance. It was only some years later that the true answer came to us both and ultimately made us into workers for the Gospel.

One Bible verse I did know in my teens was, “The wages of sin is death” (Romans 6.23). The Bible, right from the beginning, makes it clear that death comes as a punishment for sin; we all die, because we are all sinners. God is kind enough not to inflict the penalty immediately when we sin; he allows time for people to remain alive and repent and find forgiveness.

The “death” that is the “wages of sin”, however, is not merely physical death. It is also what the Book of Revelation calls “the second death”, which is hell. This is described by Jesus as a place of “torment” where there is “weeping and gnashing of teeth”. There are sobering warnings throughout the Bible of the awful reality of eternal punishment; there are also wondrous depictions of eternal bliss and eternal life for those who have found mercy, obtained grace and been forgiven.

It is because “the soul that sins shall die” (Ezekiel 18.4) that the atoning work accomplished by Jesus had to take the form of his death. The sinner must die – so justice will be done; but if a representative bears the penalty in the place of the guilty, they may go free. That is why Jesus died: he said he would “give his life as a ransom for many” (Mark 10.45). “Christ also once suffered for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3.18). “He himself bore our sins in his body” on the cross (1 Peter 2.24).  He came to deal with our sin problem, “to put away sin by the sacrifice of himself” (Hebrews 9.26). It was the supreme demonstration of his love for you and me: “Greater love has no-one than this”, said Jesus, “than to lay down his life for his friends” (John 15.13). “I am the Good Shepherd”, he said, “The Good Shepherd lays down his life for the sheep” (John 10.11).

If you ever doubt that God loves you, look with the eye of faith at the cross where Jesus bore your sin and your death penalty, to save you from eternal death. This is the great message of the Gospel: “God shows his love for us in that while we were still sinners, Christ died for us” (Romans 5.8).

This loving service, indispensable for our forgiveness, was accomplished by Jesus in human history, at Jerusalem, almost 2,000 years ago, and its value is such that on that basis any sinner may turn to Christ in faith and find salvation.

Our response must logically be that of thankful faith. Once we grasp what Jesus did for us, how can we but turn from sin and open our hearts in grateful love to such a Saviour? Once we do that, we need no longer fear death: the verse that begins, “The wages of sin is death”, ends, “but the gift of God is eternal life through Jesus Christ our Lord” 

Clive Every-Clayton

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The deep human malady

Are people essentially good, basically corrupt, or somewhere in between? How to assess our human reality? By our own opinion? Our evaluation would tend either to hubris or low self-esteem, because, bizarrely, there is in our nature both good and evil. Our pride would emphasise the good; our realism may recognise the bad also. 

The difficulty is, you cannot truly understand yourself by yourself. This is the eternal conundrum already long before Blaise Pascal, he who excelled in “showing how vile and how great man is” (§119/423). He also had deep insight into the real cause of both our nobility and our baseness. The dual nature of man, he saw, has its explanation par excellence in the Bible, and he expresses it as if God was telling us: “It is I who have made you, and I alone can teach you what you are. But you are no longer in the state in which I made you. I created man holy, innocent, perfect… He was not then in the darkness that now blinds his sight, nor subject to death and the miseries that afflict him. But… he wanted to make himself his own centre and do without my help. He withdrew from my rule, setting himself up as my equal in his desire to find happiness in himself, and I abandoned him to himself” (§149/430).

In other words, our positive glory comes from being part of the unique species that was created in the image of God; our deep depravity comes from the fact that humankind has fallen away from that original holiness. This is the light from God that we need to make sense of our dual reality. God’s glorious creation is in ruins; and the fault is not God’s! Man has become a rebel: “men are the devils of the earth” (Schopenhauer). “Humans have a great capacity for wrong-doing,” wrote Jordan Peterson, a “proclivity for malevolent actions. Every person is deeply flawed. Everyone falls short of the glory of God” (12 Rules for Life, p.55 and p.62). And Malcolm Muggeridge stated, “The depravity of man is at once the most empirically verifiable reality, but at the same time the most intellectually resisted fact”. Yes, we resist it, don’t we? Yet in our sober moments, we must acknowledge it is true. “All have sinned”, says the Bible: “None is righteous” – in the sense of being perfectly good in God’s eyes (Romans 3.10, 23). And if we think we are the exception, the Bible brings us back to reality: “If we say we have no sin, we deceive ourselves and the truth is not in us” (1 John 1.8).

We have said that God is our Creator, but he did not make us inherently evil; he made humankind in his image, in the likeness of a holy, good and loving God. That is the source of our inherent greatness. The source of our inherent sinfulness is due to a primeval rebellion, the disobedience of the first human couple, Adam and Eve.

That deserves separate treatment.

Clive Every-Clayton

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Diagnosis of human nature

“What is man?” is an age-old question. Another question we should also ask is, What’s wrong with man? Because we are fraught with trouble that we cannot easily grasp. Things are not right with human nature, but how to make sense of our psychological ills – that is the question.

Blaise Pascal had an astute understanding of this human dilemma; indeed, few had the penetrating insights that he expressed with such incisive prose: “Man is neither angel nor beast, and it is unfortunately the case that anyone trying to act the angel acts the beast” (§678/358).

Speaking of the unity in man of mind and matter, Pascal writes: “This is the thing we understand least; man is to himself the greatest prodigy in nature, for he cannot conceive what body is, and still less what mind is, and least of all how a body can be joined to a mind. This is his supreme difficulty, and yet it is his very being. The way in which minds are attached to bodies is beyond man’s understanding, and yet this is what man is” (§199/92).

But there is another duality in our nature that Pascal points up: some, he says, are “exalted at… the sense of their greatness” while others are “dejected at the sight of their present weakness… If they realised man’s excellence [but] they did not know [man’s] corruption… the result [is] … pride, and if they recognised the infirmity of nature, [without knowing] its dignity… the result [is] that they… fall headlong into despair.” So he sums up: “We feel within ourselves the indelible marks of excellence, and is it not equally true that we constantly experience the effects of our deplorable condition?” (§208/435).

“Who cannot see that unless we realise the duality of human nature we remain invincibly ignorant of the truth about ourselves?” (§131/434).

So, is man good and glorious? Or is he weak and wicked?

“What shall become of man? Will he be the equal of God or the beasts? What a terrifying distance! What then shall he be? Who cannot see from all this that man is lost, that he has fallen from his place, that he anxiously seeks it, and cannot find it again? And who then is to direct him there? The greatest men have failed” (§430/431).

“You are a paradox to yourself” says Pascal – echoed by Professor of Psychology Jordan Peterson, “You are too complex to understand yourself”. We need help!

“Men, it is in vain that you seek within yourselves the cure for your miseries. All your intelligence can only bring you to realise that it is not within yourselves that you will find either truth or good” (§149/430).

“Know then, proud man, what a paradox you are to yourself. Be humble, impotent reason! Be silent, feeble nature! Learn that man infinitely transcends man, hear from your master your true condition, which is unknown to you. Listen to God.” (§131/434).

When we are seriously ill without realising it, a doctor’s diagnosis is hard to take. So also it is humbling to face up to our existential pain, when our pride is the main problem, and our pride is hurt. 

On the other hand, a doctor’s mistaken diagnosis can be very harmful for a patient, because the remedy proposed may actually be detrimental to the patient’s health. So it is with our human predicament: many a wrong diagnosis of our ills has only led people into further distress. So, what is wrong with us? Where is the doctor who can bring the right diagnosis?

“Listen to God”. Only our Maker can mend us. 

Clive Every-Clayton

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Our human predicament

Blaise Pascal (1623-1662) was one of France’s greatest minds: inventor of the first calculating machine, and the first public transport (in Paris), he was a mathematician but most famous for his literary accomplishments; he was regarded by many as the greatest of French prose artists. He was an unconventional Catholic because he struggled against the Jesuits, calling their Society and the Inquisition “twin scourges of the truth” (Pensées §916/920). Also unusual for a Catholic layman in those days, he profoundly studied the Bible which was for him the source of absolute truth; so he was quite like an evangelical not only for his high regard for Scripture, but also because he underwent a profound experience of the risen Christ, which was a radical conversion, the essence of which he wrote immediately in his “Memorial” which has been described as the most sublime writing ever put on paper. 

Pascal thought long about the human condition: he compares mankind to a feeble plant, like a reed, then adds “but he is a thinking reed… All our dignity consists in thought” (§620/347). Well, he had lots of thoughts; he would be a blogger if he lived today, though some of his thoughts (pensées in French) are short like a tweet. They were considered so powerful and brilliant that they were published just as he jotted them down in his moments of inspiration and they are still in print today – 350 years later.

Here is an example of Pascal’s penetrating understanding of our human dilemma – which you will agree, as you read, sounds like it was written in our time.

“When I see the blind and wretched state of man, when I survey the whole universe in its dumbness and man left to himself with no light, as if lost in this corner of the universe, without knowing who put him there, what he has come to do, what will become of him when he dies, incapable of knowing anything, I am moved to terror, like a man transported in his sleep to some terrifying desert island, who wakes up quite lost and with no means of escape. Then I marvel that so wretched a state does not drive people to despair. I see other people around me, made like myself. I ask them if they are any better informed than I, and they say they are not. Then these lost and wretched creatures look around and find some attractive objects to which they become addicted and attached. For my part, I have never been able to form such attachments, and considering how very likely it is that there exists something besides what I can see, I have tried to find out whether God has left any traces of himself.” (§198/693)

If his emphasis on man’s “wretchedness” sounds too negative, know that Pascal also emphasises man’s wonderfulness: “What sort of freak then is man! … glory and refuse of the universe”! (§131/434)

Clive Every-Clayton

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Cancer and death: why?

Last week, August 4th, 2023, I went for a check-up in the hospital where, seven months ago my much loved wife died. For the second time in my life, a surgeon who examined me told me I had cancer. I had come through the first with radiotherapy, chemotherapy and an operation, some 14 years ago. Now the verdict has fallen again.

What does a Christian do in times like these? Having thanked God through my tears for giving me such a wonderful wife and the mother of our children, though the grief was uniquely overpowering at times, as I now face another ordeal, I remain thankful that whatever this cancer may involve for me, the God who loves me will be beside me day by day as my ever-present helper.

What a blessing to be a believer in Jesus in times like these, when suffering pain, experiencing loss and facing the shadow of death! What wondrous peace to know, on the basis of Jesus’ words which I fully believe to be trustworthy, that there is an eternal life of glory awaiting me where I shall see both my beloved Saviour and my dear wife!

I do not know what treatment, what pain, what distresses may lie before me, but I know that the God who loves me has promised never to leave me nor forsake me. I wish for all my readers the same confidence whatever you may be going through. God’s truth, his love and his wisdom may be fully trusted. This is the way to know peace in the midst of whatever trial you may have to undergo.

In God’s heaven, he promises, “there will be no more death, neither sorrow nor crying, neither shall there be any more pain” (Revelation 21.4). The most important of our existential questions is – how can we be prepared for death and the life beyond? For many years I have known the answer and sought to share it with others: as I face the probable reality, the answer holds true. 

Why, then, does God allow such suffering? The full answer is long, but here are some elements. God uses our trials as a way of getting through to us, reminding us of our weakness and our need of him, encouraging us to turn to him with a better attitude, to find comfort and help in him. Sadly, many don’t have the right attitude. Each of us should reflect on how we should react. To rebel is unhelpful; to trust is better.

As for me, God is granting me an opportunity to show him that I will faithfully love him and follow Jesus whatever suffering may be involved. A trial tests the reality of one’s faith. It is a way through which I can prove my commitment to him whatever the cost. The biblical principle can be found in Deuteronomy 8.2: “You shall remember the whole way the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you, to know what is in your heart, whether you would keep his commandments or not”. 

As I look back, I see how God has helped me; as I look forward, I trust he will help me still.

Clive Every-Clayton

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Christ the perfect image

More than once the New Testament tells us that Christ Jesus is “the image of God”. While humans at the beginning were created “in the image of God”, Jesus is said to be the image of God. He reflects God’s reality perfectly because not only was he a holy man, and like God in his holiness, but he was the “I am” in person – God himself come among us in human form. As such, we may ask how he fulfilled the role that we humans should fulfil as being God’s image in the world. He reflected God’s nature so perfectly that he said, “Whoever sees me, sees him who sent me” (John 12.45), and “Whoever has seen me has seen the Father” (John 14.9). Jesus shows us what God is like.

What was Jesus’ purpose? He told us plainly: “I have come down from heaven, not to do my own will, but the will of him who sent me” (John 6.38). Using figurative language he said, “My food is to do the will of him who sent me and to accomplish his work” (John 4.34). He did this so well that he could testify, “I love the Father” (John 14.31), and “I do always what is pleasing to him” ( i.e. pleasing to the Father, John 8.29).  Jesus was lovingly totally obedient to the will of God, his Father. That is the very definition of holiness.

But Jesus fleshed out what that will of his Father involved, particularly in two main services that he rendered to humankind.

The first, he stated to Pontius Pilate, the Roman governor who was judging him: “For this purpose I was born, and for this purpose I have come into the world – to bear witness to the truth” (John 18.37). In another passage, he refers to himself as “a man who has told you the truth that I heard from God” (John 8.40). Elsewhere he affirms, “What I say, therefore, I say as the Father has told me” (John 12.50). It is because of these affirmations that I have been insisting that we may know truth to answer our essential questions, since Jesus brought us truth from God. We need truth and God sent it to us through Jesus.

The second vital service, that Jesus was sent by God the Father to accomplish for us, is formulated in complementary ways by Jesus: “The Son of Man [Jesus himself] came to seek and to save the lost” (Luke 19.10). This was the supreme role that Jesus was sent to fulfil: we were lost, and he came to save us. How he did this deserves a fuller elaboration than I can give this time, but Jesus himself made it clear when he said, “the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10.45). Jesus’ mission was to “give his life”; he repeats this when having just said, “I am the good shepherd. The good shepherd lays down his life for the sheep”, he adds: “For this reason the Father loves me, because I lay down my life… I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (John 10.11, 17-18). 

In other words, Jesus came from the Father into the world seeking to save the lost, and in order to do so, he was to give his life as a ransom. This is the deep meaning of Jesus’ death, which I hope to develop in subsequent blog posts. It is of the very essence of Jesus’ divine mission of salvation. And it was vitally necessary in order for us to find true life, to find God, and to find God’s forgiveness. 

Jesus could pray to his Father at the end of his life: “I have glorified you on the earth, having finished the work that you gave me to do” (John 17.4). Mission accomplished!

Clive Every-Clayton

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Three human needs

Humans have numerous needs – physical, social, emotional… and I want to highlight three.

First we desire, and need, some kind of purpose or aim in life. We are so constituted that we are purposeful: all the time we envisage what we want to accomplish and set out to achieve it. To have no aim in life is the gateway to despair. Now it is odd that on atheistic assumptions, where the universe is supposedly just the result of chance and therefore purposeless, that it should have given birth to persons whose very fibre is to seek to fulfil their purposes. We must be clear: if there is no God, there is no purpose to anything. The fact that we do live by purposes, however, fits in well with the biblical vision that we are made in the likeness of a Creator who has a purpose for us, his creatures.

Secondly, human beings, from the cradle to the grave, need love. A purely materialist origin of the universe and mankind cannot account for this personal need we all have. But if “God is love” (1 John 4.8) one can easily see that persons made in his image are capable of loving and are in need of love. “God loved the world”, Jesus tells us (John, 3.16): he loves us all. Here our need for love can be uniquely satisfied. If we are loved by God, we must love him in return – and this is the most important commandment of Scripture, according to Jesus. Blaise Pascal wrote: “The sign of the true religion must be that it obliges men to love God… No other religion than ours has done so” (Pensée §214/491). You cannot really oblige or force people to love God; love must be won. But God can be loved when we first receive strong evidence that he loves us. This evidence is supremely provided by Jesus: “God proved his love towards us, in that while we were yet sinners, Christ died for us” (Romans 5.8). That verse is so full of rich truth I will come back to it another time to explain it more fully, for it speaks of divine love that alone fully satisfies our needy heart. The apostle who wrote it also said: “the Son of God loved me and gave himself for me” (Galatians 2.20). To grasp what that means will deliver you forever from despair and aimlessness.

Our third need is for intellectually satisfying answers – in other words, we need truth we can rely on. We are rational beings and our reason requires true answers to our basic vital questions. There can be no satisfaction to this need except through the infinite wisdom of God’s mind; he alone can answer our dilemma. The atheistic materialist has problems here: “on his assumptions,” said Cornelius Van Til, “his own rationality is a product of chance.” If our brains resulted from chance movement of atoms and molecules, there is no real intelligence, only an illusion of personality. Without a rational creator on whom we can ground the validity of our rationality, we are for ever lost in confusion, for the very value of our mental processes would be undermined. God’s rationality alone can justify the value of human rationality. “Unless God is back of everything, you cannot find meaning in anything” (Van Til). 

All three of these needs are met by our Creator God. His wisdom specialises in revealing truth to satisfy our minds. His loves is like none other, to satisfy our hearts. His purposes are the best for us as the true way to find fulfilment.

Clive Every-Clayton

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The real purpose of our lives

There is a crucial fact that God our Creator told us from the very beginning of his revelation in the chapter of Genesis that Jesus quoted: it is that we are made “in his image”. Our purpose in life must correspond to what we really are – and we are image-bearers of our Creator God.

An image is a reflection, a likeness to, or a copy of, the original; we are meant to be like God – not in his infinite power and greatness, but in his personal character of love and goodness. God wants to see his virtues reflected in his human creatures. So as we go about our work and fulfil our family responsibilities, we are to show forth something of the glorious nature of our perfect God.

If this seems too idealistic to be feasible – and we all seem to fall short – I shall shortly deal with that issue. But I am starting out these explanations by looking at the pure and pristine creation of man and woman at the very start, before any imperfection arose; we’ll look again shortly at our difficulty actually living this out.

There are actually two aspects to this deep purpose of our existence: not only to be in God’s likeness, but also to be in good relationship with him. Here we are dealing (finally!) with the very essence of what it means to be a human being in the plan of God our Maker.

We should wonder – what does God want, in making people in his likeness? First, he wants to see his goodness reflected in his personal creatures – so we are to be kind, loving and holy as God is kind, loving and holy. This is absolutely fundamental to our human fulfilment.

But just as vital, is God’s desire to have a harmonious relationship with his personal creatures. Our personality enables us to enjoy personal relationships not only with other people, but also with God himself. Again, the fact that many know nothing of this in their experience does not mean that it is impossible: we’ll come back to that later. But a real relationship with God – what might that look like?

First, it means receiving God’s love for us, and loving him in return. I will develop this glorious theme in time to come; but our Creator loves us, and desires that we love him. In that relationship is the key to the greatest possible fulfilment and happiness that we can know.

Second, it means seeking to live a life that does indeed reflect God’s goodness and his kindness, his love and his holiness, in the world in which we live. When God as it were looks down on us, what does he want to see? People being kind to each other. Not for nothing did Jesus insist on his commandment to love our neighbour as ourselves. God is love, and he wants to see love – true, godly love – reflected in his creatures.

Thirdly, God wants us to share his purposes and collaborate with him in the world to see those purposes come to pass. We may be co-labourers with God to the end of seeing his will done on earth, his good and righteous will. And we begin by committing ourselves to it in response to his love for us. 

Clive Every-Clayton

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Atheists are purposeless

If there is no Creator God, and if atheists are right, there can logically be no purpose for our human existence. I hold that only the Creator could have a purpose in mind for his human creations; if there is no Creator God, there can be no purpose either for the whole universe to exist or for our human life. Atheism therefore has no answer to our deep desire to find the reason for our existence. No God, no purpose. Atheists have no ultimate reason for living; they may seek to do what they think is right and good, or they may give themselves over to a hedonistic lifestyle to get the maximum of pleasure before they die; but it is all meaningless, utterly without any overarching scheme or goal.

We don’t, however, believe in God’s existence as our Creator because of this kind of argument, but because God sent his Son into the world that we might hear his truth on the important questions of our existence. Jesus told us God is our Creator; that is an essential truth that we must take on board.

God’s purpose for our lives is profound. In Genesis chapter 1, as I have mentioned, the basic tasks God gave humankind are to multiply (have families) and to govern the world under his guidance. This means that both family and work are instituted by God and blessed by him, though he also insists, in that same chapter, on the importance of periodic rest from work.

Human work takes many forms: it includes developing our natural God-given talents, in study and education, in the affairs of men, business, politics and economics. It includes cultural activities like writing, composing, singing and dancing, music and art. From the start it involved cultivation, care for animals, agriculture and care for the planet, and developed in so many areas to beautify life, including bringing up children and caring for people, and much more.

All good works are thus ennobled, valorised and blessed in God’s good purposes, and we find satisfaction both in work and in family life.

All this leaves unsaid the most important aspect of the purpose of our lives: “all things were made by God and for God. He was before all things, and he maintains all things in existence”. That is what the New Testament says and it provides the key to God’s real deep purposes for our lives. We exist for God. He made us for himself. We find fulfilment only when we are in contact with God. That is why our hearts are so desperate for love, meaning, understanding, and true fulfilment: it is also why human societies everywhere are religious – there is a “God-shaped void” in our existence. We somehow know that he must be there, but we reach out after him in vain so much of the time, or we just follow the religious traditions into which we were born. The principle remains, however: if we are not in meaningful relationship with our Creator, the God who made us for himself, we will be forever frustrated, and that is the sad experience of so many people.

Atheists may seek all the pleasures this world affords, yet they still miss out on that which alone satisfies the human heart – a friendly relationship with the God who made us for himself. Indeed, their very refusal to envisage such a relationship damns them to a life of profound dissatisfaction – unless they think again.

Clive Every-Clayton

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Created for a purpose

When an engineer or an artisan contemplates what he wants to make, he or she works towards a purpose. They have in mind not only what they want to produce, but why they want to make it, or for what purpose it is designed. So it is with the divine Creator: he had a purpose in mind when he made the universe, the world, and humankind in his likeness. This means that there is meaning to our existence! This is the answer to our big question – what are we here for? The only one who can give a reliable answer to the question of our meaning and purpose is the brilliant designer, the creator God who made us.

The reason science cannot find the purpose of life is that science does not deal in purposes, but rather in causes. Science studies the material realities of the world, which are incapable of having purposes, because purpose demands the will of a person. Science can envisage no personality at the start of the universe, so for science there can be no intelligent design nor any purpose. Purpose is attributed by persons to what they are doing or going to do. God our Creator is both infinite and personal and when God set to making humans, he had a purpose in mind.

The next big question, then, is what was God’s purpose in creating humans? The clue is in the other expression in the context of that creation: “in his likeness”. It is a profound and complex affirmation: God made humans not infinite like he is, but personal like he is. 

He is infinite in power – to be able to create the whole universe when there was nothing before he made it. Scientists describe the amazing explosion with mighty power and extreme heat that was the beginning of all things: and they tell us the constants of physics were there from the very start. But in that very act of creation, God’s infinite wisdom and personal creativity was at work as well. So God is not mere power – he has thoughts, he speaks, he loves, he makes decisions, he is personal. And because he is personal (at an infinite level) he works according to his purposes and he is capable of telling us what his intention is for us humans. We too, made in his likeness, have similar personal ability, so that we can understand him when he communicates and enter into his purposes for us.

So it is, then, that when God speaks to humankind, he reveals his purpose for our existence – the meaning of our lives.  What a service that is that he renders to us! How thankful we should be that we can at last know why we are here and what we are supposed to be doing – and that from the infinite source of all wisdom, from our Creator himself, who sent his Son to tell us!

So what is his purpose for us? There are different facets to it, but the initial description of the creation of man and woman in Genesis 1 that Jesus refers to, it gives us the practical purpose: “And God said to them, Be fruitful and multiply and fill the earth and subdue it and have dominion” – over all that is on the earth. Quite an ordinary kind of charter: have children (multiply) and have responsibility as the lord of the world (under God, of course, for it is God who sets humankind in that high status.) This ennobles all the down to earth reality of human work and family life, for these are ordained by God. This is therefore the good way to live. This is the real-world aspect of our purpose as human beings. We have a world to explore and to make to flourish; that is our task. But why we do that, is another chapter.

Clive Every-Clayton

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