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The role of the local church in the extension of the Kingdom of GodBotsis, Dorian 31 May 2005 (has links)
The Kingdom of God is wherever the Triune God is worshipped as Lord. It exists beyond time and place, but breaks into our time and place wherever creation worships the Triune God as Lord. The local church, in its present time and geographical place, is the microcosm of the Kingdom of God. As such, the local church contains within it all the resources necessary for the Kingdom of God to be established. Therefore, the local church is called to lead creation to worship the Triune God as Lord. It does this by fulfilling three specific works as specified in Scripture: the work of evangelism; the work of discipleship and the work of reconciliation. The modern day church must start a revolution to discover afresh these works and become what Scripture describes as the ecclesia of the hodos: the local church extending the Kingdom of God. / Systematic Theology & Theological Ethics / M.Th. (Systematic Theology)
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The long-term impact of short-term missions on the beliefs, attitudes and behaviours of young adultsFriesen, Randall Gary 30 November 2004 (has links)
This study investigated the impact that a number of variables within the short-term mission experience had on the beliefs, attitudes and behaviours of Anabaptist young adult mission participants in 24 concepts related to their relationship with God, the Church and world around them. Study participants were drawn from five different Anabaptist denominationally connected short-term mission programs ranging in length from one month to one year.
This study used a quasi-experimental pre-test, post-test, follow-up design with non-equivalent groups as well as a non-randomized control group. The 116 study participants filled out a quantitative questionnaire prior to their short-term mission experience, after they returned from their mission experience and again one year after they returned. This longitudinal aspect of the research design measured the relative impact of variables within the short-term mission experience on participants over time. Methodological triangulation was employed that allowed for a variety of quantitative and qualitative tools to be used in better understanding the comparative impact of the short-term mission experience. The questionnaire, short essay response and interviews all incorporated concepts related to the international and cross-cultural impact of the short-term mission experience that have not been systematically analysed in this kind of study before.
Response rates remained very high throughout the three stages of data collection and produced a number of significant findings. These findings included the positive impact during the mission experience of: an extensive pre-trip training experience, longer assignments, cross-cultural assignment location, relationally focused assignments, supportive families and churches, and correlation between repeat assignments and strong interest in future full-time mission work.
While the positive impact of the short-term mission experience was significant, the post-trip regression in participants' beliefs, attitudes and behaviours one year after returning from the mission experience was also significant. This regression indicates that inadequate attention is being paid to participant re-entry, debrief and follow-up. Short-term mission agencies, participants and local churches need to view the discipleship impact of the short-term mission experience as ongoing. It is counter-intuitive to invest discipleship resources on returning short-term mission participants; however, the data indicates that is where the most significant discipleship challenges are found. / Theology / D.Th.
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An evaluation of Training for Trainers (T4T) as an aid for developing sustained church planting movements (CPMs)Smith, Stephen Robert 09 1900 (has links)
This paper attempts to evaluate Training for Trainers (T4T) as an aid for developing healthy and sustained church planting movements (CPMs). The thesis is that Training for Trainers (T4T) can enable and sustain (by the Spirit’s power) healthy church planting movements because a discipleship process is built into the methodology that develops believers
in their personal and communal growth and equips them to repeat the process with other individuals they reach. The very format of the T4T process provides a context for developing disciples inwardly and training disciples to minister outwardly. The T4T process continues over the course of months and years to systematically move believers through the
essential stages of sustained church planting movements:
Bridges in conversations with the lost from non-spiritual topics to the gospel in order to find those God is preparing (knowing whom to talk to and how to start)
• Reproducible evangelism methods that are effective in the local context and can be learned by any new believer
• Reproducible discipleship that addresses both short-term and long-term spiritual
growth in a manner appropriate to the local worldview and able to be passed on by a new believer
• Reproducible church models appropriate to the local context and able to be led and passed on by new believers
• Leadership development and multiplication patterns that develop leaders rapidly in the context of ministry and enable the number of leaders to keep pace with the number of new churches.
T4T moves each new generation of disciples (trainers) and churches through this process because it casts vision for and gives loving accountability for disciples to truly become trainers of others. It does this primarily through a three-thirds training process. T4T is training
for trainers who will train trainers who will train trainers. T4T attempts to initiate movements of God in which at least four generations of new disciples and churches emerge. This paper evaluates T4T is based on case studies, survey instruments and biblical principles and then offers recommendations for CPM practitioners. / Christian Spirituality, Church History & Missiology / D. Th.(Missiology)
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A relação entre ecclesía e koinonía: uma leitura eclesiológica do quarto evangelho a partir de João 15,1-8 / The relationship between ekklesía and koinonía: a ecclesiological reading of the fourth gospel from John 15:1-8Morais, Pedro da Silva 25 August 2017 (has links)
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Previous issue date: 2017-08-25 / Arquidiocese de São Paulo / The absence of the words ekklesía and koinonía in the sets of texts of the Fourth Gospel surprises the listener-reader. The author of the Gospel does not explicitly address the subject of ecclesiology, without concern for the constitution or organization of the community. Their concern seems to lie in the intimate relationship of communion/unity with believers, members of the Church, with Christ and with one another. The present research aims to address this question of the relationship between ekklesía and koinonía in an ecclesiological reading of the texts of the Fourth Gospel, in order to understand the intimate relationship between church and communion from the text 15:1-8 divided into two parts. In the first moment he will present an exegetical study of text 15:1-8 and then a biblical-theological study, deepening the nature of the Church in the image of the “vine and branches”, which highlights the union of those who “believe” with Jesus, A community that abides in him and lives the promise that he abides in them. This emphasis on the personal relationship of one who believes with Jesus does not suppress an authentically community reflection of the Gospel for our day and our ekklesíal reality / A ausência dos vocábulos ekklesía e koinonía no conjunto dos textos do Quarto Evangelho surpreende o ouvinte-leitor. O autor do Evangelho não trata de maneira explícita o tema da eclesiologia, sem preocupar-se com a constituição ou organização da comunidade. Sua preocupação parece estar na relação íntima de comunhão/unidade dos que creem, membros da Igreja, com Cristo e entre eles. A presente pesquisa tem como objetivo tratar da relação entre ekklesía e koinonía numa leitura eclesiológica dos textos do Quarto Evangelho, visando compreender a íntima relação entre Igreja e comunhão a partir do texto 15,1-8 em duas partes. No primeiro momento apresentará um estudo exegético da perícope 15,1-8 e em seguida um estudo bíblico-teológico aprofundando a natureza da Igreja na imagem da “videira e dos ramos”, que põe em relevo a união daqueles que “creem” com Jesus, uma comunidade que permanece nele e vive a promessa de que ele permanece neles. A ênfase dada à relação pessoal daquele que crê com Jesus não suprime uma reflexão autenticamente comunitária do Evangelho para os dias atuais e a realidade eclesial
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An overview of the value and effect of an integration of Christian spirituality and ethicsStavridis, Glenn Brian 01 January 2002 (has links)
The modern world is experiencing a spiritual and moral crisis. Associated with this,
Christian spirituality and ethics have become separated in the life of the individual
Christian and the community of the church. The Christian understanding of human beings
and the integrated nature of spirituality and ethics provides a solution to this crisis.
Christian spirituality and morality both originate in the character and purposes of God as
revealed in the biblical record. The value and effects of the. integral relationship between
spirituality and morality can be traced throughout scripture and the history of the church.
The. encounter and relationship with God, in Jesus Christ and through the presence and
power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the
basic framework and motivation for morality. Integrated spiritual and moral formation
creates moral character and moral communities which enable believers to act with love
and justice.
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Die implikasie van die diakonia van Jesus in woord- en daadverkondiging in die Markusevangelie : 'n eksegetiese studie / Gert Jacobus van WykVan Wyk, Gert Jacobus January 2009 (has links)
Many Christians, including Christian leaders, are spiritually blind. They do not
understand the purpose and implication of Jesus' Coming for each of His followers. So
often Christians seek self-interest and their own honour and are not in the least
concerned about their fellow believers and fellow man. They do not live up to God's
purpose with them. The main research problem of this study is: "What is the implication
of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The
main objective of this study is to determine what the implication is of the ? of
Jesus in word- and deed proclamation in the Gospel of Mark.
The specific question posed. in Chapter 2 is the following: "What research has been
done with reference to the implication of the ? of Jesus in word and deed
proclamation in the Gospel of Mark?" Research has shown that the disciples are
portrayed negatively in the Gospel of Mark. Researchers offer different explanations for
this negative portrayal of the disciples. There is concensus among researchers that this
specific portrayal of the disciples should be explained from the angle of Christology and
discipleship. This study examines the negative portrayal of the disciples focusing on the
? of Jesus and the discipleship of His followers. The intention is to propose an
answer to the calling of each follower in the missionary church. Research has further
shown that discipleship is not limited to the twelve disciples only, but includes all
followers of Jesus.
The specific question posed in Chapter 3 is the following: "What is the relevance of the
socio-historic and literary context of the Gospel of Mark for this study regarding the
implication of the ? of Jesus in word and deed proclamation in the Gospel of
Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark
probably suffered persecution. The relevance of the socio-historic context can be read
from the fact that the author of the Gospel of Mark encourages the adressees in their
unique situation(s) en guides them on their response as followers. This corresponds
with Jesus' discipleship calling to bear one's own cross. From the literary context it
becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural
unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27-
10:52. These two themes are directly related to the implication of the ? of Jesus
in word- and deed proclamation in the Gospel of Mark?" The literary context also shows
that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a
biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject
who serves, but also on his disciples who must deny themselves and serve God.
The specific question posed in Chapter 4 is the following: "What is the relevance of the
revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the
implication of the ? of Jesus in word and deed proclamation in the Gospel of
Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood
within the revelation-historical relation between the Old and the New Testament. Jesus
proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The
Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure
who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to
realize that there is a relationship between the Messiah and His servants in the Old
Testament and the Son of man and his followers in the Gospel of Mark.
The specific question, posed in Chapter 5 is the following: "What is the implication of the
? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown
from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as
judgemental implication. Following Jesus means to serve Him as believer and saved
person. Following Jesus is to serve Jesus and God with the same attitude as Jesus
served His Father and people. It is shown from Mark 9:30-37 that humble and loving
service is necessary between leaders and all followers. This service should be
specifically aimed at the least ones in the community of faith. Humble service towards
one another and the least ones is not degraded. It is extremely important work because
it is at the same time service towards Jesus and God. At the feet of the least in church
and society we receive the most humble Servant and our Supreme God, the most
important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among
leaders must be replaced with a humble attitude and submission to God, fellow believers
and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is
shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along
the road to call them to Him. His aim is to save them that they may join and serve Him
and others.
In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark
a specific purpose with the ? of Jesus in word and deed proclamation. Through
His word proclamation Jesus reveals the will of His Father who sent Him to earth. This
message of the Kingdom of God is a message of hope. Through His deed proclamation
Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing
and loving service. His service makes their service possible. He calls all His followers to
serve God until! He comes again. Every believer is a follower of Jesus and part of the
missionary church as fishers of men. Each believer is sent out in the world with the
sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the
least ones and those who suffer. Leaders and followers should live according to the
same principle: Follow Jesus by serving God and your fellow man. Every follower is a
servant not only at the feet of the least ones and those who suffer, but also at the feet of
the greatest Servant and our Supreme God. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010
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Die implikasie van die diakonia van Jesus in woord- en daadverkondiging in die Markusevangelie : 'n eksegetiese studie / Gert Jacobus van WykVan Wyk, Gert Jacobus January 2009 (has links)
Many Christians, including Christian leaders, are spiritually blind. They do not
understand the purpose and implication of Jesus' Coming for each of His followers. So
often Christians seek self-interest and their own honour and are not in the least
concerned about their fellow believers and fellow man. They do not live up to God's
purpose with them. The main research problem of this study is: "What is the implication
of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The
main objective of this study is to determine what the implication is of the ? of
Jesus in word- and deed proclamation in the Gospel of Mark.
The specific question posed. in Chapter 2 is the following: "What research has been
done with reference to the implication of the ? of Jesus in word and deed
proclamation in the Gospel of Mark?" Research has shown that the disciples are
portrayed negatively in the Gospel of Mark. Researchers offer different explanations for
this negative portrayal of the disciples. There is concensus among researchers that this
specific portrayal of the disciples should be explained from the angle of Christology and
discipleship. This study examines the negative portrayal of the disciples focusing on the
? of Jesus and the discipleship of His followers. The intention is to propose an
answer to the calling of each follower in the missionary church. Research has further
shown that discipleship is not limited to the twelve disciples only, but includes all
followers of Jesus.
The specific question posed in Chapter 3 is the following: "What is the relevance of the
socio-historic and literary context of the Gospel of Mark for this study regarding the
implication of the ? of Jesus in word and deed proclamation in the Gospel of
Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark
probably suffered persecution. The relevance of the socio-historic context can be read
from the fact that the author of the Gospel of Mark encourages the adressees in their
unique situation(s) en guides them on their response as followers. This corresponds
with Jesus' discipleship calling to bear one's own cross. From the literary context it
becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural
unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27-
10:52. These two themes are directly related to the implication of the ? of Jesus
in word- and deed proclamation in the Gospel of Mark?" The literary context also shows
that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a
biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject
who serves, but also on his disciples who must deny themselves and serve God.
The specific question posed in Chapter 4 is the following: "What is the relevance of the
revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the
implication of the ? of Jesus in word and deed proclamation in the Gospel of
Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood
within the revelation-historical relation between the Old and the New Testament. Jesus
proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The
Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure
who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to
realize that there is a relationship between the Messiah and His servants in the Old
Testament and the Son of man and his followers in the Gospel of Mark.
The specific question, posed in Chapter 5 is the following: "What is the implication of the
? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown
from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as
judgemental implication. Following Jesus means to serve Him as believer and saved
person. Following Jesus is to serve Jesus and God with the same attitude as Jesus
served His Father and people. It is shown from Mark 9:30-37 that humble and loving
service is necessary between leaders and all followers. This service should be
specifically aimed at the least ones in the community of faith. Humble service towards
one another and the least ones is not degraded. It is extremely important work because
it is at the same time service towards Jesus and God. At the feet of the least in church
and society we receive the most humble Servant and our Supreme God, the most
important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among
leaders must be replaced with a humble attitude and submission to God, fellow believers
and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is
shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along
the road to call them to Him. His aim is to save them that they may join and serve Him
and others.
In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark
a specific purpose with the ? of Jesus in word and deed proclamation. Through
His word proclamation Jesus reveals the will of His Father who sent Him to earth. This
message of the Kingdom of God is a message of hope. Through His deed proclamation
Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing
and loving service. His service makes their service possible. He calls all His followers to
serve God until! He comes again. Every believer is a follower of Jesus and part of the
missionary church as fishers of men. Each believer is sent out in the world with the
sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the
least ones and those who suffer. Leaders and followers should live according to the
same principle: Follow Jesus by serving God and your fellow man. Every follower is a
servant not only at the feet of the least ones and those who suffer, but also at the feet of
the greatest Servant and our Supreme God. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010
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The long-term impact of short-term missions on the beliefs, attitudes and behaviours of young adultsFriesen, Randall Gary 30 November 2004 (has links)
This study investigated the impact that a number of variables within the short-term mission experience had on the beliefs, attitudes and behaviours of Anabaptist young adult mission participants in 24 concepts related to their relationship with God, the Church and world around them. Study participants were drawn from five different Anabaptist denominationally connected short-term mission programs ranging in length from one month to one year.
This study used a quasi-experimental pre-test, post-test, follow-up design with non-equivalent groups as well as a non-randomized control group. The 116 study participants filled out a quantitative questionnaire prior to their short-term mission experience, after they returned from their mission experience and again one year after they returned. This longitudinal aspect of the research design measured the relative impact of variables within the short-term mission experience on participants over time. Methodological triangulation was employed that allowed for a variety of quantitative and qualitative tools to be used in better understanding the comparative impact of the short-term mission experience. The questionnaire, short essay response and interviews all incorporated concepts related to the international and cross-cultural impact of the short-term mission experience that have not been systematically analysed in this kind of study before.
Response rates remained very high throughout the three stages of data collection and produced a number of significant findings. These findings included the positive impact during the mission experience of: an extensive pre-trip training experience, longer assignments, cross-cultural assignment location, relationally focused assignments, supportive families and churches, and correlation between repeat assignments and strong interest in future full-time mission work.
While the positive impact of the short-term mission experience was significant, the post-trip regression in participants' beliefs, attitudes and behaviours one year after returning from the mission experience was also significant. This regression indicates that inadequate attention is being paid to participant re-entry, debrief and follow-up. Short-term mission agencies, participants and local churches need to view the discipleship impact of the short-term mission experience as ongoing. It is counter-intuitive to invest discipleship resources on returning short-term mission participants; however, the data indicates that is where the most significant discipleship challenges are found. / Theology / D.Th.
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O papel da mulher no cristianismo primitivo: uma leitura do quarto evangelhoMaria da Conceição Fernandes Evangelista de Sousa 17 January 2013 (has links)
Este trabalho tem como tema O papel da mulher no cristianismo primitivo: uma leitura do quarto evangelho. Foi realizada pesquisa bibliográfica sobre a literatura especializada no assunto. O aprofundamento do tema possibilitou uma compreensão das sociedades patriarcais da área do Mediterrâneo, no I séc. a.C e d.C, principalmente a sociedade judaica, greco romana e egípcia nas quais a dominação do homem sobre a mulher se dava de muitas maneiras. Na sociedade judaica pesava ainda as leis de pureza. Na sociedade greco romana essa dominação era legitimada pela crença de que as divindades determinavam os papéis sociais. Nesse contexto, surgiu o movimento de Jesus com uma prática social e religiosa que contrariava as leis do sistema patriarcal. Nesse movimento, conforme a literatura joanina registrada no quarto evangelho, as mulheres desempenharam um papel de protagonistas, tanto no movimento como na organização das primeiras comunidades. O quarto evangelho guardou a memória dessas mulheres aqui analisadas: Maria, mãe de Jesus nas Bodas de Caná antecipou a hora e introduziu Jesus no seu ministério público. Maria, novamente presente na hora da glorificação de Jesus na cruz, recebeu a nova comunidade representada na figura do discípulo ou discípula amada. A mulher samaritana, na beira do poço, com quem Jesus estabeleceu um diálogo, contrariando todos os costumes da época, torna-se a missionária dos samaritanos. Marta, a literatura joanina guardou a memória de sua profissão de fé semelhante à de Pedro nas comunidades apostólicas. Maria sua irmã, discípula, teve a atitude própria de discípula que na sociedade patriarcal era reservada só aos homens. Na comunidade joanina foi ela quem ungiu Jesus. Maria Madalena a primeira a ver Jesus ressuscitado e a testemunhar: eu vi o Senhor. / This work has the theme "The role of women in early Christianity: a reading of the Fourth Gospel." Bibliographical research was performed on the subject in question. The deepening of the theme enabled an understanding of patriarchal societies of the Mediterranean area, in the first century b.C and a.C., mainly Jewish society, Greco Roman and Egyptian in which the domination of men over women was given in many ways. In Jewish society still weighed purity laws. In Greco Roman society that domination was legitimized by the belief that the gods determined social roles. In this context, born the Jesus movement with a social and religious practice that is contrary to the laws of the patriarchal system. In this movement, as the Johannine literature recorded in the fourth gospel, women played a leading role both in movement and in the organization of the first communities. The fourth gospel keeps the memory of these women analyzed here: Mary, mother of Jesus at the Wedding at Cana anticipates the hour and introduces Jesus in his public ministry. Maria again present at the time of the glorification of Jesus on the cross, receives the new community represented in the figure of the disciple or beloved disciple. The Samaritan woman at the edge of the pit, with whom Jesus establishes a dialogue, against all the customs of the time, it becomes a missionary of the Samaritans. Marta, the Johannine literature keeps the memory of his profession of faith like Peter in the apostolic communities. His sister Maria, is a disciple, has the proper attitude of disciple, that in patriarchal society was reserved only to men. In Johannine community is she who anoints Jesus. Mary Magdalene the first to see the risen Jesus and testifies: "I saw the Lord".
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The role of the local church in the extension of the Kingdom of GodBotsis, Dorian 31 May 2005 (has links)
The Kingdom of God is wherever the Triune God is worshipped as Lord. It exists beyond time and place, but breaks into our time and place wherever creation worships the Triune God as Lord. The local church, in its present time and geographical place, is the microcosm of the Kingdom of God. As such, the local church contains within it all the resources necessary for the Kingdom of God to be established. Therefore, the local church is called to lead creation to worship the Triune God as Lord. It does this by fulfilling three specific works as specified in Scripture: the work of evangelism; the work of discipleship and the work of reconciliation. The modern day church must start a revolution to discover afresh these works and become what Scripture describes as the ecclesia of the hodos: the local church extending the Kingdom of God. / Philosophy, Practical and Systematic Theology / M.Th. (Systematic Theology)
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