Christian Interpretation Research Articles

Attention to Oneself in an Apologetic Perspective: The Reception of Ancient Philosophical Practices in St. Basil the Great

The purpose of this article is to present Saint Basil’s utilization of the philosophical heritage along with the ancient Greek literature for the benefit of Christianity. Saint Basil’s approach was influenced by a lineage of Christian philosophers, including the St. Justin the Philosopher, Origen, St. Gregory Thaumaturgus and his grandmother St. Macrina the Elder. Initially, early Christians like St. Justin the Philosopher and Clement of Alexandria portrayed Christianity as the true philosophy and the culmination of knowledge in antiquity. Then Origen employed more philosophical methods and practices in his Christian educational program. St. Basil followed this tradition, but infused his teaching with a holistic Christian interpretation. For instance, he emphasized attention to oneself in a Christian perspective. Additionally, his Address to the Young: On how they might derive benefit from Greek literature demonstrates Christianity’s capacity to assimilate and embrace other traditions while interpreting them in a manner that promotes virtue, the moral development of human being and devotion to Christ.

‘Kun en lidende Gud kan redde os’

This article engages with the problem of human suffering from the philosophy of religion perspective through a presentation of Slavoj Žižek’s exposition of a number of theological key themes related to this problem. The focal point is Žižek’s claim that the crucial aspect of human suffering has to do with our attempts to ascribe a higher meaning to it. The first section of the article introduces the problem of suffering and its theological stakes through a reading of Freud and Nietzsche, who constitute an essential part of Žižek’s context. The next two sections account for Žižek’s interpretations of the Book of Job, focusing on his notion of Job as a critic of theodicy-arguments and as an anticipator of Christ. The fourth part of the article reads Žižek’s interpretation of Christ’s suffering on the cross as a critical engagement with the classical doctrines of reconciliation. The article ends with some concluding remarks.

The Christian interpretations on the nature of heaven’s mandate in late Ming and early Qing dynasties

This paper aims to examine in detail the Christian interpretations on the Confucian concept of the nature of the heaven’s mandate [天命之性] during the late Ming and early Qing dynasties from historical and textual perspective. Neo-Confucians of the Song Dynasty interpret the nature of the heaven’s mandate as human nature, believing that heaven endowed humans with reason, known as the heavenly principle [天理]. In the late Ming period, Christian missionaries such as Jesuits in China used Confucian classics to convey Christian thoughts, interpreting the heaven’s mandate as God’s mandate and the nature of the heaven’s mandate as the spirituality bestowed by God, which is equated with the soul. They also used the nature of the heaven’s mandate as a criterion for determining the authenticity of a teaching (religion[教]), asserting that Christianity is the true teaching (religion). Thus, Christianity in the late Ming and early Qing dynasties provides a new interpretation on the nature of the heaven’s mandate and promotes the integration of Christian and Confucian thoughts through this interpretation.Contribution: The paper provides a detailed review of the history of Christian interpretations on the nature of the heaven’s mandate during the late Ming and early Qing dynasties. Currently, there is limited scholarly research on the theological thoughts of Christianity during this period. This study not only enhances the understanding of the new interpretations by Christianity but also aids in comprehending the theological ideas of Christianity during the late Ming and early Qing periods. By reinterpreting Confucian classics, Christianity endowed them with new meanings, offering valuable references for the localisation of Christian theology and the study of cross-cultural exchange.

Made by the Hands of God: Human Dignity in Hilary of Poitiers’s Exegesis of Ps 118:73a LXX

Abstract In his commentary on Psalm 118(LXX):73a, “Your hands made me and fashioned me” (Tract.118Ps. 10.1–8), Hilary of Poitiers provides a unique perspective on the creation of humanity and on its exceptional dignity. I will examine key aspects of Hilary’s exegesis of this verse, namely, the identification of the hands of God, the interpretation of the two verbs “made” and “fashioned”, and the connections with Genesis 1:26 and 2:7. I will also compare Hilary’s interpretation of Ps 118:73a to the views expressed by other authors such as Theophilus, Irenaeus, Origen, Tertullian, Ambrose, and Didymus, with the purpose of contextualising Hilary’s novel understanding of human dignity within the larger framework of Early Christian interpretations of Genesis.

Geneva’s entrepreneurial ecosystem: From historical roots to a sustainable future

ABSTRACT Geneva, renowned for its intellectual acumen, cultural heritage, and diplomatic influence, has become a globally recognized hub of innovation and entrepreneurship. This article explores Geneva’s evolution, highlighting Switzerland’s sustained economic relevance. The city’s entrepreneurial ecosystem exemplifies adaptability and resilience, presenting a narrative shaped by tenacity, religious innovation, and a commitment to fostering an environment conducive to business growth. Central to this development was John Calvin, a leading French Protestant reformer. His interpretation of Christianity established theological and social patterns in Geneva that profoundly influenced Protestantism and significantly shaped the modern world. By analyzing critical historical events and the strategic actions of Geneva’s leadership, this article argues that the city’s rise as one of Europe’s most entrepreneurial cities is rooted in these influences. It demonstrates how Geneva leveraged its distinct heritage and policy frameworks to create an environment where creativity, enterprise, and growth could thrive.

Mythological Aspects of Supreme Power Concept by Eusebius Pamphilus

The article deals with one of the earliest Christian interpretations of the supreme secular power created by Eusebius Pamphilus, Bishop of Caesarea, during the life of the first Christian emperor Constantine the Great. It is proved that the concept by Eusebius contains mythological ideas transformed in a Christian context. In particular, the main focus of the interpretation of the Lord is the recognition of Him as Pantocrator [Παντοκράτωρ – the Lord of all] endowed with infinite power and authority over the Universe. Such an interpretation reconstructs archaic ideas about the deity as the centre of power and says nothing about his mercy and justice. This concept became the basis for the argumentation of the absolute nature of the Christian emperor’s supreme power – Basileus. The Lord, communicating with Basileus through His Son, Christ the Logos, gives him the sacred right to reign and thus makes him godlike [Friend of God – Θεóς, divinely favoured] – an icon of the Lord of all. Another mythological feature of Eusebius’ interpretation of supreme power is the solution to the problematic relationship between the reign and the priesthood. Eusebius believed that the Lord’s endowment of Basileus with the right to reign obliges him to perform priestly functions at the same time. The purpose of Basileus’ priesthood was to enlighten his flock about the essence of the Word of God, and not to observe religious rituals. In this way, the role of the basileus-priest differed from the Patriarch. Thus, the mythological nature of the concept by Eusebius of Caesarea is the fact that he unconsciously replaced various semantic connections. This happened because he could not explain the essence of supreme power and its value to society in a different way. The foundation of Eusebius’ mythological thinking is the beginning of the synthesized rationality (historical understanding of the real past) and myth (substitution of history by religious tradition) of the history of the Byzantine Empire.

Проект «социальной теологии» в учении Вальтера Раушенбуша

The article examines the question of the possibility of transforming systematic theology in accordance with the main ideas of the "social gospel". This question was formulated in the last significant work of the eminent American theologian of the early twentieth century, Walter Rauschenbusch, Theology for the Social Gospel. The work was published in 1917, a year before the thinker's death. Walter Rauschenbusch was convinced that it was necessary to transform a number of provisions of Christian doctrine, taking into account some important discoveries that became apparent in the context of the social interpretation of Christianity. These "discoveries" seem new only from the standpoint of historical Christianity, which was seriously influenced by the mystical, metaphysical and ascetic tendencies of the Greco-Roman intellectual tradition alien to it. In reality, according to V. Raushenbush, these “discoveries” of the social gospel were part of the original content of the Christian gospel and are now again updated in the context of social interpretation. W. Rauschenbusch refers to such provisions of the social gospel, which should be introduced into systematic Christian theology, the following ideas: 1. A broader interpretation of the nature of evil (evil has not only an individual, but also a social nature). Evil is rooted not only in a person's freedom, but also in some social institutions that incline a person's will to a vicious life. 2. “Limiting the theological weight” of the doctrine of the original sin in order to educate Christians in active enthusiasm instead of passive contrition for the fall, the consequences of which no one can overcome. 3. Salvation has both a personal and a social dimension. The personal conversion of a Christian is necessarily linked to his social mission. Social responsibility should not be seen as a secondary consequence of acquiring personal faith. One is unthinkable without the other. By acquiring personal faith, a person also acquires social responsibility towards other people. 4. Democratic character of theology instead of despotic. Theology should be guided by the gospel understanding of God as a loving and merciful Father. 5. Social interpretation of eschatology. The posthumous existence of people in heaven and hell should not be regarded as a state of "eternal rest". It is necessary to admit the existence of active love in paradise, which will contribute to the correction of sinners and the perfection of the righteous. It is an eschatology of hope instead of an eschatology of punishment.

From God’s Image and Homo Sapiens to Homo Dei: Struggling with People with Intellectual Disabilities

This paper aims to examine the position of people with intellectual disabilities in two areas of study: the theological discourse of the image of God and the scientific study on the evolutionary theory of human origin, exclusively in social Darwinism and Homo sapiens. In Christian interpretations of God’s image, this paper succinctly presents and revisits two parts: ancient Christian (Augustine and Irenaeus) interpretations of God’s image and several different directions (substantial, relational, functional, and ethical approaches), providing the understanding of the image of God in the modern era. In evolutionary theory, this paper focuses on two parts: the idea of social Darwinism and Homo sapiens. In addition, this paper revisits both ideas in constructing an inclusive paradigm of God’s image. The main argument of this paper is that the image of God liberates people with intellectual disabilities from the confines of the exclusive ideas of God’s image and Homo sapiens to a concept of Homo Dei. In conclusion, this paper proposes the idea of Homo Dei to portray an abstract concept of God’s image vis-à-vis the evolutionary theory.

“You shall surely die”. Elijah Montalto’s Tratado and the Critique of Original Sin

This essay focuses on Elijah Montalto’s critique of original sin, as articulated in his anti-Christian work Tratado sobre o capitulo 53 de Isaias. The aim of this paper is to investigate the argumentative strategy employed by Montalto against the Christian doctrine of Adam’s Fall, which will be referred to as the “philological argument”. The analysis begins with an examination of the translation of Gen 2:17 (“but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die”) in Jerome’s Vulgate and its reception by Augustine. Following this, the focus shifts to Montalto’s exegesis of the same verse and his use of the Ferrara Bible to contest the Christian interpretation of the Gan Eden narrative. Finally, the discussion will address Montalto’s employment of the medical concept of radical moisture to explore Adam’s prelapsarian condition. By analyzing Montalto’s arguments, this essay seeks to demonstrate that the notion of mors duplex – encompassing both physical and spiritual death –, which Christians associate with Gen 2:17, is not explicitly articulated within the verse itself.

BIBLICAL METAPHORS IN LEONARD COHEN’S SONG LYRICS

This article delves into Leonard Cohen’s use of biblical metaphors, particularly in his song “Hallelujah”. Authored by Dr. Irina Biskub and student Valentyna Tsap from Uzhhorod National University, the study focuses on Cohen’s biography, emphasizing the impact of his love life, religious imagery, and biblical references on his creativity.
 The scientific problem addressed centres on interpreting metaphors in Cohen’s songs, aiming to unveil the intricate tapestry of metaphorical language and deepen understanding of themes like love, redemption, and despair. The research contributes to musical analysis, literature, cultural studies, and theology, fostering interdisciplinary discourse on the convergence of art and spirituality.
 Referencing previous studies exploring Cohen’s use of biblical metaphors, the article distinguishes itself with a profound analysis, emphasizing the importance of metaphors in understanding various facets of Cohen’s work. The authors explore Cohen’s complex love life, highlighting its impact on his music and writing, drawing inspiration from personal experiences.
 The article provides an overview of Cohen’s musical career, emphasizing introspective themes resonating with a dedicated fan base. Cohen’s live performances, known for intimacy and emotional depth, contributed to his legendary status in the music industry.
 The central focus is on Cohen’s “Hallelujah”, analyzing its thematic depth and biblical references. The article explores the song’s historical context, drawing parallels to the Jewish experience and Cohen’s personal struggles with faith. It questions whether “Hallelujah” can be considered a Christian song, considering Cohen’s Jewish background. The analysis suggests that, despite biblical allusions, Cohen’s lyrics may not align strictly with a Christian interpretation.
 Concluding, the article summarizes Cohen’s significant contributions to music and literature, emphasizing the enduring impact on new generations. It calls for further research into the intricate use of biblical motifs in Cohen’s songwriting, exploring implications for understanding spirituality, love, and the human experience in his creative legacy. The text is now condensed to 214 words.

Типологические параллели в эстетике Ивана Гончарова и Сёрена Кьеркегора

The aim of the study is to identify typological parallels in the creative work and aesthetic views of I. A. Goncharov and S. Kierkegaard. The paper describes the plot situation of seduction and the further development of this situation in Kierkegaard’s post-Romantic works “Shadowgraphs”, “The Unhappiest One” and in Goncharov’s novel “trilogy”. The role of female characters in the works of Kierkegaard and Goncharov was revealed, as wells as their place in the poetics of post-Romanticism, shifting the author’s interest from seducer characters to the inner world of their “victims”. A similar embodiment of religious ideas was found to be among the common features in the aesthetics of the authors under consideration (the text “The Immediate Stages of the Erotic, or Musical Erotic” is the most representative one in Kierkegaard’s creative work). The scientific originality of the study lies in the identified and described typological parallels in the aesthetics and worldview of the authors under consideration. As a result of the study, it was shown that the similarities in the works by Goncharov and Kierkegaard are due to the presence of typological parallels in their writings in the context of the post-Romantic paradigm. The paper proposed a term for the heroine of the plot situation of seduction, i.e., “a victim of seduction”, showed her typological features based on the essay “The Unhappiest One” by Kierkegaard. The researchers raised the question about the artistic interpretation of Christianity in the creative work of the authors in question.

Liturgical Animals in a Secular Age: On Charles Taylor and James K. A. Smith

Charles Taylor and James K. A. Smith occupy unique terrain among the many genealogists, cartographers, and mission-oriented Christian interpreters of secular modernity. By putting a methodological premium on philosophical(-theological) anthropology and on articulating the conditions—rather than simply the content—of belief in the West today, they approach and elucidate a well-trodden scholarly landscape in new ways. Taylor’s A Secular Age is a monumental, sui generis existential and phenomenological history of the West’s ever-evolving social imaginary, a history whose methodology and anthropological presuppositions merit extensive analysis (undertaken in part 1). In his Cultural Liturgies trilogy, James Smith takes queues from Taylor’s approach and proposes a highly congruous and complementary anthropology to which “liturgy” is the key. His work offers a lexical and hermeneutical toolkit for filling in explanatory gaps in Taylor’s narrative of Latin Christendom’s “secularization”; for further investigation into any particular feature, idea, or practice in said narrative; and for exegeting the numerous ritual and liturgical practices constitutive of every human life, including one’s own (part 2). Despite similar “diagnoses” of secular modernity’s malaise, the two thinkers offer meaningfully disparate remedial “prescriptions.” Part 3 articulates these differences, as they are important for theologians who are discerning the form Christian mission might take in secular modernity. Part 4 considers an apparent asymmetry between Smith’s diagnosis of contemporary Western Christianity’s ills and the correlate prescriptions he suggests the church adopt, as well as issues endemic to Taylor and Smith’s aims to reincarnate the modern, excarnated self. Taylor articulates the otherwise inarticulate and Smith unveils the pedagogical potency of the otherwise ordinary; when read together—especially with Smith as a constructively critical supplement to Taylor—their categories and analyses capacitate a more holistic understanding of what exactly it means to be—and to be the church—in a secular age.

How the Sons of Ishmael Defeated the Persians and the Romans? The Early Christian Interpretation of the Victory of Islam

مثّلت مرحلة ظهور الإسلام وانتصاراته المبكرة على الإمبراطوريتين البيزنطية والساسانية حالة من التفاعل الفكري في المجتمعات النصرانية التي حاولت تفسير ما حدث في ضوء رؤى مختلفة. لذلك هدفت هذه الدراسة لفهم طبيعة وتفاصيل تلك التفسيرات وحوافزها الفكرية خلال مرحلة الإسلام المبكر. ولقد كانت رواية البيهقي عن الموقف الفكري لبعض رجال الدين من نصارى نجران تجاه ظهور الرسول ﷺ والتنبؤ بانتصار الإسلام أنموذجاً بنت عليه الدراسة نقاشها للوصول إلى إجابة محددة حول طبيعة التفسير النصراني المبكر. لكن ثمة مشكلة تتمثل في غياب تلك الرواية عن مصادر التراث الإسلامي المبكر، وهو ما يجعلنا نستحضر نظرية "تضخم السرد التاريخي" التي قد ترى في هذه الرواية صناعة متأخرة لا تنتمي إلى العصر الذي تتناوله هذه الدراسة. لذلك كان لا بد من تبني منهج البحث التاريخي في دراسة وتحليل ما دوّنه الطرف المعني بذلك التفسير، ونقصد به تلك المجتمعات النصرانية التي عاصرت ظهور الإسلام وما تبعه من حوادث عظام، فعبّرت عن ذلك وفق سرديات واضحة تدور حول مفهوم "بنو إسماعيل" الذي لطالما ربطته بنصوص العهد القديم. لكن فهم السياق الكامل لتلك السرديات يجب أن ينطلق من الجذور، أي أوائل الكتابات النصرانية عن العرب مروراً بعصر الإسلام ثم تطورها اللاحق الذي لا ينفك عن تفسير مرحلة الإسلام المبكر. كل ذلك سيأخذنا بلا شك إلى إجابات واضحة واستنتاجات مهمة يأتي في مقدمتها أن رواية البيهقي كانت بالفعل أقرب إلى تصوير التفسير النصراني المبكر لظهور الإسلام، فقد بدا واضحاً استحضار نصوص العهد القديم في تلك التفسيرات التي أجمعت على انتساب "بنو إسماعيل" إلى إسماعيل بن إبراهيم عليهما السلام فضلاً عن وعد الله بانتصار بني إسماعيل. لكن الصراعات العقائدية بين المذاهب النصرانية كانت حاضرة في تلك التفسيرات متمثلةً في "غضب الله على أمة المسيح". إلا أن تضخم هذا السرد بدا واضحاً في كتابات نصرانية متأخرة تزعم أدواراً غير حقيقة لشخصيات نصرانية عاصرت ظهور الإسلام، وأخرى ربطت بين انتصارات المسلمين المبكرة وحدوث بعض الظواهر الطبيعية في ذلك العصر.

Inspiration: Towards a Christian Interpretation of Biblical Interpretation. By Gerald O’Collins, SJ

Inspiration: Towards a Christian Interpretation of Biblical Interpretation. By Gerald O’Collins, SJ

Is Jethro an Ingroup or an Outgroup? Group Analysis of the Hebrew Bible and Its Early Interpretations

A social scientific approach to the Hebrew Bible allows us to ask questions that were not central to writers of the biblical narrative. Thus, the article uses concepts from group processes in social psychology to analyse the group identity of Moses'father-in-law as he is portrayed in the Bible and early Jewish and Christian interpretations. Jethro is a particularly interesting figure as he displays characteristics of both an ingroup and an outgroup member. This analysis illustrates how tools from social sciences can contribute not only to a better understanding of group relations in the narrative of the Hebrew Bible but also in the communities of early Jewish and Christian interpreters of these texts.

Contesting Religious Truth

Abstract Christian theologians were involved in anti-Jewish arguments almost since the ‘parting of the ways’ of the two religions. In late antiquity and the early middle ages, anti-Jewish arguments were based almost exclusively on Biblical quotations, which were adduced as evidence meant to substantiate the Christian interpretation of scripture. It was only in the scholastic period that new forms of evidence were included in the traditional argument Adversus Iudaeos, which were derived from the recourse to reason. The Jewish figures presented by Christian authors within their writings are constructed entirely according to Christian assumptions and prejudices; only rarely do we get any real Jewish voices representing points of view close to any kind of Jewish reality. This only changed when growing numbers of Jews converted to Christianity in the high middle ages; Jewish converts drew the attention of Christian authorities to rabbinic literature. At first, the Talmud was targeted as a sinister text allegedly undermining theological truth, but later it was appropriated by Christian propagandists, who tried to base their anti-Jewish arguments on the post-biblical canon of Rabbinic Judaism. The article analyses the gradual expansion of anti-Jewish evidence; in particular, it highlights turning points when anti-Jewish strategies tried to include new methods and media to substantiate the credibility of Christian claims to monopolise religious truth. The Jewish side reacted against such attempts by reinterpreting and rewriting the history of anti-Christian Jewish arguments, notably on the occasion of the Paris Talmud trial. The redirection of Christian-Jewish arguments in the high middle ages provides ample evidence for the study of contesting truths, the substantiation and subversion of validity claims, as well as the rewriting of history in order to further political aims.

Petrus Berchorius bei den Dunkelmännern

Abstract With his ‘Ovidius moralizatus’ ( c. 1340 ), a Christian-allegorical interpretation of Ovid’s Metamorphoses, Petrus Berchorius ( Pierre Bersuire ) significantly contributed to the rehabilitation of Classic mythology across Christian Europe, and the treatise was widely distributed in various manuscripts for almost two centuries. When it first appeared in printing in 1509, however, the book encountered a significantly different intellectual environment, and it became involved in the dispute between traditionally minded Dominicans and a group of pre-reformation humanists which escalated in the ( in- )famous ‘Pfefferkorn controversy’ at Cologne university. Its humanist critics mocked the work of the alleged Dominican Berchorius ( in fact, he had been a Benedictine ) in their famous satire ‘Epistolae obscurorum virorum’, ridiculing Berchorius’ Christian interpretation of Classical mythology.

Differences in the civilizational development of the West and the east of Europe (Russia)

In the conditions of the SVO, interest in civilizational differences has grown, the course "Fundamentals of Russian Statehood" has been introduced in universities. The article substantiates the thesis that the culture of the Russian civilization (in the spheres of religion, literacy, writing, law, world perception, art, education systems, science, crafts, etc.) rose from the culture of the GreekByzantine civilization. The differences between Greece and Rome in ancient times, Russia from the West of Europe in the Middle Ages, Russia from Western civilization in modern and postmodern times are shown. The differences in the interpretation of Christianity in Catholicism-Protestantism from Orthodoxy are highlighted. From the slavery of Rome, the domination of the barbarians, the crusades, the Inquisition, the witch hunt, absolute scholasticism in philosophy, papocaesarism with its absolutism of papal power and totalitarian attitude towards the flock-subjects and – most importantly – genocide against "their" and other peoples arose. In contrast, Byzantium and Russia with their "caesaropapism" and "symphony of the authorities" relied on a sensitive borrowing of customs and culture of neighbors, the receptivity of other views and beliefs. Thanks to this, the West has always been rigidly antipathetic to any deviations from the "general line" of power, up to total terror, fascism, Nazism, racism and the slave trade. The Russian civilization, relying on the values of ancient Greece and Byzantium and the Mongolian Yassa, preferred the values of empathy (internationalism and collectivism) and therefore was guided primarily by the New Testament. It is this axiological contradiction that determines the age-old Russophobia of the West in relation to Russia, which prevents the legitimization of racism-hegemonism of the West.

An Erasmian Jewish Convert in 16th Century Vienna? Christian Concord and Jewish Sources in the Work of Paulus Weidner

This article aims to shed new light on the work of the humanist and Jewish convert Paulus Weidner (1522–1585) by focusing on his use of postbiblical Jewish sources to defend, illustrate, and spread a non-confessional Christian faith both among Jews and among the divided Christians of the Habsburg Monarchy. As such, Weidner was a major figure of the Christian via media promoted at the Habsburg court in Vienna around the mid-16th century. Yet, he retained, at the same time, a profound originality, for his contribution was largely based on the Mishnah. Indeed, Weidner not only proposed Christian interpretations of the Talmud, which he argued could lead to Christian faith but also claimed that the Pirkei Avot could serve as a source of Christian ethics and, as such, ought be added to the Biblical and classical heritage promoted and revered by scholars of his time.

Decolonizing Discipline: The Normalization of Violence Against Children, Church Parties to the Settlement Agreement, and the Truth and Reconciliation Commission’s Call to Action 6

Corporal punishment is a unique, but common, form of violence against children in Canada because along with being legally protected, it is also often socially normalized. Faith leaders have played an important role in this process by, over centuries, animating interpretations of sacred texts that are rooted in colonial patterns of power and control. The Truth and Reconciliation Commission of Canada’s Call to Action 6 urges the Repeal of Section 43 of Canada’s Criminal Code. One contributing factor to blocking progress on this Call to Action is the amplification of colonial Christian interpretations of sacred texts that normalize violence against children and that are rooted in colonial-shaped ideas about gender roles and power. Repeal of Section 43 is a substantive piece of a clear decolonizing strategy. It concretely addresses violence towards children and reshapes society in the best interests of all children.