Beginning Shorter Catechism in Sunday Seminary

Starting this Sunday [June 24, 2012] we will begin going through “The Shorter Catechism – A Baptist Version” [PDF download] during our Sunday Seminary time [2pm every Sunday]. Every family will be provided with this catechism.

Pastor Jay said the following regarding this new study:

I would highly encourage as many as can, to attend the study because it will present us with historic Christianity, what the church has believed for hundreds of years, and will place us squarely in the glorious doctrines of the reformed faith, with men such as John Owen, C.H. Spurgeon, and Jonathon Edwards.

The catechism will enhance your view of Scripture by presenting the Christian faith in an orderly compilation of the doctrines the Bible teaches as well as Scripture proofs from where the doctrines are derived.

We must always remember that the catechism or confession or any other human book is not perfect and not infallible. The Bible is the primary source of life and practice and serves as our absolute standard of authority while the catechism serves as a helpful guide and tool for the Christian’s growth.

These tools have been invaluable for myself and my family, and I think that you will be blessed by them as well, as you attend and lean the catechism. I would encourage all men to teach these things to their wives and children and use these valuable resources as a way to guide and lead your family.

I wanted to leave you with a very simple but profound question from the catechism:
Q3: What do the Scriptures principally teach?
A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. 2 Tim 1:13

I am persuaded that the use of a good Catechism in all our families will be a great safeguard against the increasing errors of the times, and therefore I have compiled this little manual from the Westminster Assembly’s and Baptist Catechisms, for the use of my own church and congregation.  Those who use it in their families or classes must labour to explain the sense; but the words should be carefully learned by heart, for they will be understood better as years pass.

― C. H. Spurgeon

Distinctives of SJCC Practice – New Sunday Seminary Info

Some of the topics the elders will be going over during our new 2PM Sunday Seminary class:

Expositional Preaching

Why we preach verse by verse what are the pros and cons of preaching this way verses other ways.  Why we engage in preach exegetically. Why we do not use the pulpit to preach ourselves.  Why we believe there is so much value in preaching God’s word accurately.  What are the different ways people are preaching today.  These issues and more will be covered under the section of Expositional Preaching.

 

Evangelism

This section is not geared towards a particular method of evangelism but in the importance of the church’s engaging in evangelism.  We will explore the various kinds of evangelism that SJCC engages in.  We will explore the many implications evangelism has for every Christian.

 

Ordinances of the Church

We will be discussing the theological and practical importance of properly administering the ordinances of the church.  We will also develop the importance baptism and membership, regeneration and the Lord’s Supper and how these function as an import part of God’s ordained means of grace by which he strengthens us in our sanctification.

 

Tithing/Giving

We will be discussing the important place of financially supporting the gospel in the local church though giving.  We will learn why we do not demand a tithe and why we also emphasize giving.  With so many abuses in this area of the Church, the topic has great relevance for our lives today.

Prayer Outline/Notes from Sunday Seminary

Below is the outline and notes (and quotes) from Sunday Seminary on the topic of prayer. Again, this was not an exhaustive study, more of a encouragement to continue on in prayer and some helps for prayer (also, the teaching I referred to that Pastor Emilio taught on prayer is here):

Prayeris simply personal communication with God

  • Purposes of Prayer:
    • Not so God can find out what we need [Matt. 6:8]
    • For God’s glory [John 14:13]
    • Our full joy [John 16:24 | John 15:11]
    • Getting help from God thereby glorifying Him [Psalm 50:15]
      • “God and the praying man take shares… First here is your share: ‘Call upon Me in the day of trouble.’ Secondly, here is God’s share: ‘I will deliver thee.’ Again, you take a share – for you shall be delivered [by God.] And then again it is the Lord’s turn – ‘Thou shalt glorify me.’ Here is a compact, a covenant that God enters into with you who pray to Him, and whom He helps. He says, ‘You shall have the deliverance, but I must have the glory…’ Here is a delightful partnership: we obtain that which we so greatly need, and all that God getteth is the glory which is due unto His name.” (Charles Spurgeon, Sermon: “Robinson Crusoe’s Text”)
    • Bearing fruit for God’s glory [John 15:1-8]
      • “In John 15:5 Jesus says, ‘I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.’ So we really are paralyzed. Without Christ, we are capable of no good. As Paul says in Romans 7:18, ‘Nothing good dwells in me, that is, in my flesh.’ But according to John 15:5, God intends for us to do something good- namely, bear fruit… He promises to do for us what we can’t do for ourselves. How then do we glorify Him? Jesus gives the answer in John 15:7: ‘If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you.’ We pray! We ask God to do for us through Christ what we can’t do for ourselves- bear fruit. Verse 8 gives the result: ‘By this my Father is glorified, that you bear much fruit.’ So how is God glorified by prayer? Prayer is open admission that without Christ we can do nothing. And prayer is the turning away from ourselves to God in the confidence that He will provide the help we need. Prayer humbles us as needy and exalts God as wealthy.” (John Piper, Desiring God, 161)
    • Means of grace [Heb. 4:16]
    • Changing people’s will [Rom. 15:30-31]
      • Paul met a hostile city as expected, they planned on killing him but that was stopped [Acts 22-28] and Paul was delivered from the unbelievers in Jerusalem just the way he asked for prayer in Rom. 15:30-31. And the saints received him [Acts 21:17-20; 24:17].
      • “As God must be sought unto for the restraining of the ill will of our enemies, so also for the preserving and increasing of the good will of our friends; for God has the hearts both of the one and the other in His hands.” (Matthew Henry, Commentary on the Whole Bible)
  • Don’t pray…
    • Like a hypocrite (for man glory) [Matt. 6:5 | Luke 20:46-47]
    • Like the Gentiles (using meaningless repetition) [Matt. 6:7]
    • Like an adulteress (wrong motives, for ungodly pleasures) [James 4:3-5]
      • “[James] pictures the church as the wife of God. God has made us for Himself and has given Himself to us for our enjoyment. Therefore, it is adultery when we try to be ‘friends’ with the world. If we seek from the world the pleasures we should seek in God, we are unfaithful to our marriage vows. And, what’s worse, when we go to heavenly Husband and actually pray for the resources with which to commit adultery with the world, it is a very wicked thing. It is as though we would ask our husband for money to hire male prostitutes to provide the pleasure we don’t find in him!” (John Piper, Desiring God, 164)
  • Pray…
    • All sorts of prayers for all sorts of people [1 Tim. 2:1-2]
    • For wisdom [James 1:5]
    • For anyone among you suffering [James 5:13] or sick [James 5:14]
    • To avoid sin [Matt. 6:13; 26:41 | Mark 14:38 | Luke 11:4; 22:40, 46 | 1 Cor. 10:13]
      • “There can be no question where the blame must be placed for our spiritual poverty. Every sin problem reveals a prayer problem. There is no sin that the Christian will ever commit that could not have been avoided by prayer.” (Robert Reymond, A New Systematic Theology of the Christian Faith, 973)
    • With faith [Matt. 21:22 | Heb. 11:1 | James 1:6 | Mark 11:24]
    • Confessing your sins [Matt. 6:12 | 1 John 1:9 | Psalm 19:12 | James 5:16]
    • God’s will [1 John 5:14-15 | Matt. 6:10 | John 15:7]
      • “If we are to ask for anything ‘according to His will’ (1 John 5:14), then we must refer to His will as revealed in His Word. Faith in prayer is not what we dream up but is engendered by hearing the word of Christ (Rom. 10:17). This principle of God’s Word prior to our prayer is amply illustrated in some biblical passages. David’s prayer in 2 Sam. 7:18-29 is essentially to ask God to do the very things He has just promised to do (vv. 9-16). Solomon’s prayer of dedication of the temple centers on the request that God would do what He had promised to do for David (1 Kings 8:22-26). Jeremiah’s letter to the Jewish exiles in Babylon (Jer. 29:1-17) explains the logic of prayer in vv. 10-14. First, God tells them what He will do; then they will pray that He will do it; the outcome is that God will do it. Ezekiel is similarly specific in saying that God will let the exiles pray for what He reveals He will do (Ezek. 36:37).” (Graeme Goldsworthy, A Biblical-Theological Perspective on Prayer)
        • Another example: God makes a promise to Jacob [Gen. 31:3] and later Jacob prays and reminds God: “O God of my father Abraham and God of my father Isaac, O LORD, who said to me, ‘Return to your country and to your relatives, and I will prosper you,’…For You said, ‘I will surely prosper you and make your descendants as the sand of the sea, which is too great to be numbered.’” – Gen. 32.9-12
    • Because “You do not have, because you do not ask God” [James 4:2 | Matt. 6:5-13 | Matt. 7:7-11 | John 14:13-14; 15:7, 16; 16:23-26 | Eph. 3:20 | James 1:5-8 | 1 John 3:21-22; 5:14-15]
      • “…some Christians have contended that to pray conditionally, that is, to say to God, ‘if it be Your will,’ is incompatible with the prayer of faith, but this is a mistake: ‘We… ask in faith, when we submit to the Word of God and acquiesce [agree/comply] in His will, and pray to be heard according to the good pleasure of our Heavenly Father. For faith submits itself to every word and desire of God.’ (Zanchius, Commentary on the Heidelberg Catechism, 624)…
      • “…some Christians think that prayer is incompatible with the sovereignty of God: If He has already ordained everything, then why pray? But this is to overlook the fact that God ordains not only ends but all means to those end as well. Prayer, simply put, is one of the means He has ordained that His children should use to receive blessing from Him. If this is problematic, ‘this is not a problem unique to prayer’… Charles Hodge seeks to demonstrate: ‘It is certain Scriptures teach both fore-ordination and the efficacy of prayer. The two, therefore, cannot be inconsistent. God has not determined to accomplish His purposes without the use of means; and among those means, the prayers of His people have their appropriate place. If the objection to prayer, founded on fore-ordination of events be valid, it is valid against the use of means in any case. If it be unreasonable to say, ‘If it be fore-ordination that I should live, it is not necessary for me to eat,’ it is no less unreasonable for me to say, ‘If it be fore-ordination that I should receive any good, it is not necessary for me to ask for it.’ If God has fore-ordained to bless us, He has fore-ordained that we should seek His blessing. Prayer has the same causal relation to the good bestowed, as any other means has to the end with which it is connected.’ (Hodge, Systematic Theology, 3:169)” (Robert Reymond, A New Systematic Theology of the Christian Faith, 975)
  • Prayers are not always granted [2 Cor. 12:8-9]
    • Paul’s experience highlights the simple yet profound truth that prayer is not the means by which we get from God what we want. Rather, “prayer is a means God uses to give us what He wants.” (W. Bingham Hunter, The God Who Hears, 12)
  • Biblical prayers for the church [Eph. 1:17-23; 3:14-21 | Col. 1:9-14 | Phil. 1:9-11 | 1 Thes. 3:11-13; 5:23-24 | 2 Thes. 1:11-12; 2:16-17]

View the outline in Word format here.

Creation Outline/Notes from Sunday Seminary

You can view or download (in Word format) the outline and notes for our Sunday Seminary class discussion the doctrine of creation or see them below:

Creation:

Definition (from Wayne Grudem’s System Theology, ch.15) – God created the entire universe out of nothing; it was originally very good; and He created it to glorify Himself.

  • God Created Everything
    • Gen 1-2 | Ps. 33:6, 9; 136:5 | Isa. 42:5; 45:18 | Acts 4:24; 14:15; 17:24 | Heb. 1:10 | Rev. 4:11; 10:6
    • “Ex Nihilo” (Latin for “out of nothing”; “ex” = out of, “nihilo” = nothing) [John 1:3 | Rom. 4:17 | Col. 1:16 | Heb. 11:3]
      • Thus, matter is not eternal. There was a time when it did not exist [Ps. 90:2]
    • Including the spiritual universe [Neh. 9:6 | Ps. 103:22 | Col. 1:16]
    • Including directly creating Adam and Eve [Gen. 1:27; 2:7; 21-22]
      • They are historic people [Gen. 5:1-5 | 1 Chron. 1:1 |  Hos. 6:7 | Matt. 19:4 | Mark 10:6 | Luke 3:38; 11: 50-51 |  Rom. 5:12 -19 | 1 Cor. 11:8-9, 11-12; 15:22, 45–49 | 1 Tim. 2:13-14 | Jude 1:14]
    • All persons of the Trinity are involved

      Father

      Primary in initiating

      Son

      Made “though” Him

      Spirit

      Fills or give life to

      Creation of World Gen. 1:1 | 1 Cor. 8:6 Col. 1:16 | Heb. 1:2, 8-10 Gen. 1:2
      Creation of Man Gen. 2:7 | Deut. 32:6 John 1:2-3 | 1 Cor. 8:6 Job 33:4 | Ps. 104:30
  • Creation Worldviews
    • Biblical: Creation is distinct from God yet always dependent on God
      • God is transcendent (far “above” creation in the sense that He is greater than creation and independent of it [Rom. 9:5 | Eph. 4:6])
      • God is immanent (very much invovled in creation, for it is continually dependent upon Him for its existence and functioning (Job 12:10 | Ps. 147:8 | Acts 17:25, 29 | Heb. 1:3 | Col. 1:16-17)
    • False Views
      • Materialism (The material universe is all that is)
      • Pantheism (“Pan” = all, “Theism” = god; The universe is god [or some part])
        • This god has no distinct personality, god changes because the universe changes, god is unholy because evil is apart of the universe
      • Dualism (god [good] and the universe [evil] have eternally existed side by side in eternal conflict)
        • This god did not will creation nor is in control of it (evil could prevail).
      • Deism (god created the universe but is not now directly involved in it)
        • This “divine clockmaker” (wound up the clock and left it to run on its own) is transcendent but not immanent, making humans autonomous.
  • God Created to Show His Glory
    • God’s entire creation is intended to testify of His greatness (Isa. 6:3; 43:7 | Ps. 19:1-2; 148 | Eph. 1:3-6 | Rev. 4:11)
    • Creation shows God’s great power and wisdom, far above anything that could be imagined by any creature (Jer. 10:12-16)
    • God did not need to create the universe—it was a totally free act of God (Rev. 4:11)
    • God created the universe to take delight in his creation, especially to the extent that it shows forth various aspects of His character. (see chapter 11 on God’s incommunicable attributes)
    • This explains human creativity (art, music, or literary skills, etc.). We enjoy imitating, in a creaturely way, His creative work. We should delight in it and thank Him for it.
  • God’s Creation is “Very Good”
    • If God created the universe to show His glory, we would expect that the universe would fulfill its purpose
    • At the end of each stage of creation, God saw that what He had done was “good” (Gen 1:4, 10, 12, 18, 21, 25)
    • At the end of the six days of creation, “God saw everything that he had made, and behold, it was very good” (Gen. 1:31)
    • Even though sin is now in the world, the material creation is still good in God’s sight and should be seen as “good” by us as well (Eccl. 9:7-9 | 1 Tim. 4:4-5)
    • This frees us from false asceticism that sees the use and enjoyment of the material creation as wrong. (1 Tim. 4:1-3)
    • Though the material creation can be misused, we must not let the danger of abusing God’s creation keep us from positive, thankful, joyful use of it. (1 Tim. 6:9-10, 17-18)
      • Yet, remember that material possessions are only temporary, not eternal. We are to set our hopes on God (Ps. 62:10 | 1 Tim. 6:17) and on receiving a kingdom that cannot be shaken (Col. 3:1-4 | Heb. 12:28 | 1 Peter 1:4)

“Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” – Revelation 4:11

Trinity Outline/Notes from Sunday Seminary

Click here for the post I (Jason Delgado) referenced yesterday in Sunday Seminary regarding John 1:1.

Also, apologies that there were not enough outlines for Sunday Seminary yesterday, but as promised here is the outline in Word format (everything we’ve gone over in the past 3 weeks on the Trinity) and shown below:

Systematic Theology: The Doctrine of the Trinity

  • Definition/Foundations
    • Wayne Grudem’s short definition:
      • “God eternally exist as three persons, Father, Son, and Holy Spirit, and each person is fully God, and there is one God.”
  • Summary/Scriptural Basis
    • Three foundations that summarize the Biblical teaching
      • 1. Monotheism: There is only one God
        • Gen. 1:1 | Ex. 8:10; 9:14; 15:11 | Deut. 4:35, 39; 6:4-5; 32:39 | 1 Sam. 2:2 | 2 Sam. 7:22; 22:32 | 1 Kings 8:23, 59-60 | 1 Chron. 17:20 | 2 Chron. 15:3 | Ps. 86:8-10 | Isa. 37:20; 40:18, 25; 43:10; 44:6-8; 45:5-6, 14, 21-22; 46:5, 9 | Jer. 10:6-7, 10 | Mic. 7:18 | John 5:44; 17:3 | Rom. 3:30; 16:27 | 1 Cor. 8:6 | Gal. 3:20 | Eph. 4:6 | 1 Tim. 1:17; 2:5 | 1 Thes. 1:9 | James 2:19 | Jude 25 | 1 John 5:20-21
      • 2. God is three persons (Father, Son, & Holy Spirit)
        • The fact that God is three persons means that each person of the Trinity is distinct from the other two persons. Matt. 28:19 | John 1:1-2; 14:26; 16:17; 17:24 | Rom. 8:27 | 1 Cor. 12:4-6 | Heb. 7:25 | 1 John 2:1
        • The Holy Spirit is a distinct person NOT just the power of God: John 14:17, 26; 15:26; 16:7-14 | Acts 5:3; 8:29; 13:2; 15:28; 16:6-7 | 1 Cor. 2:10-11; 12:11 | Rom. 8:16, 26-27 | Eph. 4:4, 30 | Heb. 10:29
          • These would not make sense if the Holy Spirit is just the “power of God”: Luke 4:14 | Acts 10:38 | Rom. 15:13 | 1 Cor. 2:4 | 2 Cor. 3:17
      • 3. Each person is fully God (coequal and coeternal)
        • The Father is God
          • Deut. 31:6 | Ps. 89:26 | Isa. 63:16; 64:8| Mal. 2:10 | Matthew 6:9 | John 6:27; 17:1-3 | 1 Cor. 8:6 | 2 Cor. 1:3 | Eph. 1:3 | 1 Peter 1:3
          • This is clearly the case and has never been contested.
        • The Son is God
          • Isa. 7:14 (Matt. 1:23); 9:6; 40:3 (Matt. 3:3) | Mal. 3:1 | Matt. 26:63-65; 28:9 | John 1:1-3, 14, 18; 5:17-23; 8:58-59; 10:30-39; 17:3; 19:7; 20:28 | Acts 17:18; 20:28 | Rom. 9:5 | 1 Cor. 8:4-6 | Phil. 2:10-11 | Col. 1:16-17; 2:8-9 | 1 Tim. 6:14-15 | Titus 2:13-14 | Heb. 1:2-3, 6-12 (quoting Ps. 102:25-27) | 2 Peter 1:1 | 1 John 5:20 | Rev. 2:8; 22:13-16 (1:8, 17-18)
        • The Holy Spirit is God
          • Quotes by the LORD [Yahweh] in the Old Testament being attributed to the Holy Spirit in the New Testament: Acts 28:25-27 quotes Isa. 6:8-10 | Heb. 10:15-17 quotes Jer. 31:31-34
          • Attributes of God: The Holy Spirit is creator [Gen. 1:2 | Job 33:4 | Ps. 104:30], eternal [Heb. 9:14], omnipotent [Mic. 3:8 | Acts 1:8 | Rom. 15:13, 19], omniscient [Isa. 40:13-14 | 1 Cor. 2:10-11], omnipresent [Ps. 139:7]
          • Called God/Lord/Yahweh: Acts 5:3-4 | 1 Cor. 3:16 | 2 Cor. 3:16-18 | 2 Thes. 3:5
      • The doctrine of the Trinity is progressively revealed in Scripture
        • Partial Revelation in the Old Testament (OT)
          • The idea of oneness in the OT often carries a plural connotation:
            • Gen. 2:24, man and women are “one flesh”
            • The Hebrew Elohim, used for God 2,570 times in the OT, literally means “the powerful ones”
            • The Hebrew Adonia, used 449 times, means “my lords”
          • Although not explicit in the Old Testament, several passages suggest or even imply that God exist as more than one person. Gen. 1:1-2, 26-27; 3:22; 11:7; 19:24 | Job 35:10 (Lit. “Makers”) | Eccl. 12:1 (Lit. “Creators”) | Ps. 45:6-7 (Heb. 1:8); 110:1 (Matt. 22:41-46) | Isa. 6:8; 9:6-7; 44:6; 48:16; 54:5 (Lit. “husbands” & “Makers”); 61:1 (Luke 4:18-21); 63:9-10 | Dan. 7:13-14 | Zech. 2:8-11 | Mal. 3:1-2 | Hosea 1:6-7
            • The Angel/Messenger of the LORD is called God or LORD (Yahweh): Gen. 16:13; 18-19:24 (John 8:56-59); 32:24-30 | Ex. 3:2-6; 23:20-22 (v. 21 “My name is in him”) | Num. 22:35, 38 | Judg. 2:1-2; 6:11, 14; 13:3-22  | Zech. 3
        • More Complete Revelation in the New Testament
          • Some of the clearer references to the “economical” Trinity (The Father, Son, and Spirit working / doing/ functioning together as One, doing things only God can do):
Text Father Son Spirit
Matt. 3:13-17 v. 17 v. 16 v. 16
Luke 1:35 v. 35 v. 35 v. 35
Acts 2:33 v. 33 v. 33 v. 33
Rom. 5:1-6 v. 5 v. 1 v. 5
Rom. 8:3-4 v. 3 v. 3 v. 4
Rom. 8:8-9 v. 8 v. 9 v. 9
Rom. 8:15-17 v. 15 v. 16 v. 17
Rom. 8:26-30 v. 26 v. 29 v. 26
Rom. 15:16 v. 16 v. 16 v. 16
Rom. 15:30 v. 30 v. 30 v. 30
1 Cor. 2:2-5 v. 5 v. 2 v. 4
1 Cor. 6:11 v. 11 v. 11 v. 11
2 Cor. 1:21-22 v. 21 v. 21 v. 22
Gal. 3:1-5 v. 5 v. 1 v. 2
Gal. 4:4-6 v. 4 v. 6 v. 6
Eph. 1:3-14 v. 3 v. 7 v. 13
Eph. 2:18 v. 18 v. 18 v. 18
Eph. 2:19-22 v. 19 v. 20 v. 22
Eph. 3:16-19 v. 16 v. 17 v. 16
Eph. 4:5-6 v. 6 v. 5 v. 4
Eph. 5:18-20 v. 20 v. 20 v. 18
Phil. 3:3 v. 3 v. 3 v. 3
1 Thes. 1:3-6 v. 3 v. 6 v. 5-6
2 Thes. 2:13-14 v. 13 v. 14 v. 13
Titus 3:5-7 v. 5 v. 6 v. 5
Heb. 9:14 v. 14 v. 14 v. 14
Heb. 10:29-30 v. 30 v. 29 v. 29
1 Pet. 1:2 v. 2 v. 2 v. 2
1 Pet. 3:18 v. 18 v. 18 v. 18
1 Pet. 4:14 v. 14 v. 14 v. 14
1 John 4:2 v. 2 v. 2 v. 2

above chart from “The Trinity: Evidence & Issues” by Dr. Robert Morey (pg. 441-442)

Though the word “Trinity” does not appear in the Bible, by presenting the Father, Son, and Spirit all doing what no one else ever does, (see above chart) gives us the raw material on which this doctrine is based. Observing what God says and does helps us to know Him, and observing which actions are done by which members of the Godhead helps us to see which roles they play.

The “ontological” (nature / being / essence) Trinity is presupposed by the “economical” Trinity, but we do get some glimpses regarding the ontological Trinity (first note the reference above showing the Father, Son, and Spirit each as fully God): Baptism in the name of the Triune God [Matt. 28:19], ontological relationship between Father and Son [John 1:1; 10:30; 17 | Phil. 2:6], equality shown between Father and Son in salutations/prayers [Rom. 1:7 | 1 Cor. 1:3 | 2 Cor 1:2 | Gal. 1:3 | Eph. 1:2; 6:23 | Phil. 1:2 | 1 Thes. 1:1 | 2 Thes. 1:1-2 | 1 Tim. 1:2 | 2 Tim. 1:2 | Titus 1:4 | Philem. 1:3 | 2 John 1:3], closing/prayer to all three [ 2 Cor. 13:14 | Jude 20-21]

Diagram showing the nature and relationship of the Father, Son, and Spirit:


“Praise Father, Son, and Holy Ghost!”

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