The Radical Character of Paul's Discipleship — Dennis Kinlaw

These are remarkable days in which we live, and my own conviction is that God wants to do some new things and is going to do them whether we are a part of it or not. And if we're sensitive enough to know what He's about, we may be able to get in on it, and I'd like to be able to get in on what God is going to do in these next few days, in these next few years.

The world is different from what it was three years ago. The Church of Christ is in a different position from what it was three years ago. Our opportunities are radically different from what they were three years ago.

And it is my conviction that God is the one who's turned the key and opened the door, and it's because He intends to do something. I've been spending some time over the last four or five years working my way through, I started to say back, but really it's the first time within a depth, working my way through some of the data dealing with the Reformation and particularly the Anglican Reformation.

Historical Reformations and the Spirit's New Configuration

But for a long time, I thought that Martin Luther and John Calvin were the keys to what happened in the 16th century. But there were some fellows who came along like that before him, like John Hus, but you don't know much about John Hus, because they burned him at the stake.

But when Luther and Calvin came along, there were certain political concomitants that were in their advantage, or to their advantage, and one of them was that the Holy Roman Empire was breaking up, and because the Holy Roman Empire was breaking up, Martin Luther and John Calvin had a better chance of surviving.

And as that empire broke up, the Spirit of God was able to put a new configuration in the world. So in my head, one of the questions that I have in my mind is whether we're living in a day that is more like the 16th century than any period since the 16th century, and if that's true, then we need to be extremely sensitive to what the indications are as to what the Holy Spirit's game plan is so we can be at the center of the action or as close to that as we can get, rather than be off on the margin when God is in big business.

So I find myself excited about the chance to just spend two days, 48 hours, like this. Now the second thing is, I get excited about the possibility of two days, because so much of our religion is on the hour, an hour and a quarter, or two-hour stint.

I'm convinced that nothing very significant is ever going to happen on a Sunday morning church service that's going to be very profound and make a long-range difference. It is things that happen other places that determine what's going to happen in that hour between 11 and 12 or between 9 .30 and 10 .30, whenever your church service is.

I'm convinced that we need time to spend before God, and we need time to spend with each other, that it is when we spend time that something happens to us significantly, and particularly when we spend time together.

Time, Eternity, and Qualitative Moments

It's interesting how differently the Christian looks on time than all the rest of the religions of the world, because the Christian values time in a special way. You're aware that we believe in eternity, too, and the eternal is what concerns us most.

But isn't it interesting that the doorway into eternity for all of us is through time, and it's what happens in time and what happens with time that determines how we relate to the eternal world and how much of that eternal world gets involved in our lives.

So we believe that time is significant, but one of the interesting things biblically is that we believe that some times are more important than other times, that all time is not of equal worth. There are some moments that are incredibly touched by God and mean infinitely more than other moments.

And so we need to recognize that there can be a qualitative difference between hours, between days, and between minutes. I was influenced earlier in my life by Emile Cahier at Princeton in a course on Blaise Pascal, and it was the first time I had ever been introduced to his memorial.

You will remember that Pascal was one of the greatest minds of all time and certainly could be listed as maybe the greatest mind in the 17th century. He was a free thinker, had nothing to do really with Christianity, and then one day something happened to him and his life changed.

You will remember they did not know for sure what had happened to him or why it took place until his death when his valet was preparing him for the funeral. And he sensed something, felt something crinkle in his jacket, and he sliced the inside of it and pulled out two sheets that had on it what we know as Pascal's memorial.

I'm not going to read that to you, but just to remind you of it, it tells you the day, it tells you the year, it tells you what day it was on the church calendar, it tells you who the saints were that were recognized on that day, and then he says from about 1030 in the evening until about 1230.

Fire, fire, fire, the God of Abraham, the God of Isaac, and the God of Jacob. One of the most significant influences in Christian history came out of a two-hour slot. Now that doesn't mean that there weren't things that led up to it, but if it hadn't been for those two hours, you and I wouldn't be talking about Pascal today, and we'd have never had a course on him at Princeton, and there would be a lot of other things in the history of the Christian church that wouldn't be there.

Those two hours made a radical difference in that man's life, and through him, then a radical difference in the world of which he was a part. Now we recognize that because you will remember that there were 80 years of prelude to it, but it was those minutes or however long the time was when the bush burned that really brought things into focus for Moses.

There's a sense in which you could count everything up to that from a human point of view failure, but in that time that that bush burned, something happened in Moses that he was never the same again, and maybe the most significant event in human history apart from the crucifixion and the resurrection took place while that bush was burning.

So time, it is not all of equal value. Qualitatively, some of it is different. We could talk about the time that Isaiah spent in the temple, or we could talk about the fact that the apostles had three years with Jesus, and that certainly was incredibly valuable time, but isn't it interesting that the basic things, the most significant things that Jesus wanted to teach his disciples, he was not able to teach in those three years, and in the last six months of his life, he tried to explain the cross to them, and you will remember that on the last night before the cross, Peter, the leader of them all, had not the vaguest conception of what Jesus was talking about when he talked about the cross, but do you know what happened in the third chapter of Acts when he stood up after, you will remember the miracle there at the temple, do you remember what he said?

He said, all that's happening here and all that has happened in these last few weeks, Moses told us it was going to happen, and all of the prophets in the Old Testament told us that God was going to send his servant and that he would suffer and die for us.

Now it's interesting, I think the intellectual revolution that took place in Peter took place in one day's time when the Holy Spirit descended on him, and three years of seminary prior to that, with the greatest theological teacher the world has ever known, three years of theological education prior to that moment when the Holy Spirit descended at Pentecost, did not solve the intellectual problem that he needed solved, and the coming of the Holy Spirit and a moment of power and grace and love brought understanding to him that had not come, even at the feet of the teaching of Jesus.

So I simply mention all of that to say, just think, we've got two days together, 48 hours or 40, somewhere in that category, and it'd be a marvelous thing if something could happen to me that next week I'm different from what I am at the present moment, and if you could be different next week, not because of any virtue within us, but because simply the gift of God of himself to us.

Giving God Our Full Attention

Now, these differences in times, the qualitative difference that comes is the result of God coming near and God putting his touch on those of us, any who find that kind of transformation. I remember when I come to this, a story that I heard many years ago that I've always loved and periodically it comes back to mind.

Don't think I ever read it, but once, and I've never heard anybody refer to it. But when I was in my younger years and looking for models for preaching, I read a British Baptist evangelist and preacher a good bit.

His name was F .B. Meyer, and I expect some of you have drunk at that fountain too. Well, one of the stories out of F .B. Meyer's life that I always loved was he came into a city in England and he had three days to preach there.

His train was late and he arrived just a few minutes before the beginning of the service. They just had time to take him to his hotel, let him put his bags in his room, and he was hardly able to wash his face and hands without having to leave to go catch that first preaching appointment.

But his host was with him, and so as they turned to leave the room, F .B. Meyer said, let's pray. And F .B. Meyer's prayer was this, Lord, you said with you a thousand years was as a day, and a day was as a thousand years.

We got three days. See if you can do 3 ,000 years work in three days, and if you can, we'll appreciate it. Now that's the kind of sensitivity that F .B. Meyer had to the fact that one hour can be different from another and one moment can be different from another, but we have these days that we can spend together.

I think that means that we ought to be very careful about our attitude that he gets our attention, that the most important person in our midst these hours is not the person we like the best or admire the most or we'd like to know more intimately here, but the great guest here and the most important one is our Lord, and he is the one who should get our attention.

The second thing is that as we give him our attention, it ought to be done earnestly and passionately. He deserves the best attention that we can give and the most passionate desire that our hearts can conjure up with the aid of the Holy Spirit.

We ought, as we turn our attention to him, we ought to expect something to happen because this kind of change doesn't come, I don't think, capriciously. It comes because we have let God get us ready for it and get us receptive, so we should expect, and we shouldn't tell him what to do or how to do.

We should let him do what he wants to do in our hearts and lives, what he wants to do to prepare us for that next stage in our service for him. Now let me say a word about the fact that I think special things happen when folk corporately seek God.

I don't think we should, there is anything that can take the place of private time with God, it's essential, but there is also something very significant about when we come together corporately and open our hearts and minds to each other and open our hearts and minds to the Christ that comes to me through you and the Christ that may come to you even through me.

So as we open corporately to each other and open to him, something can happen. Now I want to say a word also about the value of extended sessions, and this is what I was getting to a while ago when I commented on the fact that I have serious questions about radical change taking place in an ordinary Sunday morning service.

I think there has to be in most of our lives a time when we give enough time that the Holy Spirit can dig down through the layers of the onion in us and get down to the center of us. And when we come casually or occasionally or briefly into his presence, he may dig down through one level, but there may be a dozen levels more he needs to get through before radical transformation takes place within us.

Extended Gatherings and Conversion

I think that that was the virtue of the old camp meeting in the United States. I had the privilege of attending a camp meeting when I was 13 years of age, much to my chagrin, because I was trapped into going there and I didn't want to go.

And what I found was you had five services a day for a 13-year-old and you had them for 10 days. That's 50 services in 10 days. Now I was a casual churchgoer. By casual, I mean that I went Sunday morning to Sunday school, Sunday morning to church, Sunday night to Epworth League, and Sunday night to church.

And occasionally my father would, in spite of me, take me to Wednesday night prayer meeting. So I knew that kind of religious life, but it had never affected me. Amen was still my favorite religious word and the one I looked for in every service.

And I felt that the thought of going to church to be exciting and to be a privilege, oh no, no, no. You went out of pure duty and responsibility and respectable people did that kind of thing, so you went along with it and didn't fight it too hard.

And particularly if you were 13 and your father was a tough old Scot who believed everybody belonged there. Now, but I found myself in a camp meeting and it was interesting. Service after service, Bible study after Bible study, something began to dig down.

And by about the third day when the teacher in a young person's Bible class turned and looked at me and said, Dennis, are you a Christian? If I'd been asked that question in my home church, I would have said, of course I'm a Christian.

If I'm a Methodist, I've been baptized, I take communion, I'm part of this. If these people are Christians, I certainly am. But when she looked at me and said, Dennis, are you a Christian? There was something inside me that said, heavens no.

A change had taken place. And do you know, when I went home from that camp meeting, when I went home, I walked into a high school as a freshman in high school where I did not know a single person who witnessed to the new birth.

And when I walked back into my local church, I didn't know a person in my local church who witnessed to the new birth. And when I sat down with my pastor to tell him about what had happened to me, he looked at me with some apprehension and said, well, you don't think this ought to have to happen to everybody, do you?

Now that was the unfriendly environment to what I had found in Christ when I walked into it. But do you know, I had a memory. I had a memory of the living presence of Christ. I had a memory of intimacy with him.

I had a memory of Christ that stood with me and stayed with me for four years until I came to Ashbury College and found it again. It was not a part of my local context. But that memory of the presence of Christ with me kept me steady.

Now that doesn't mean it kept me from turning away and kept me open so that when the time came and I could find that kind of fellowship again, I thought I'd gotten to heaven. I didn't need to go to heaven.

I was in Wilmore, Kentucky. Now you can't understand that. But if you'd been in my shoes back in those days, you would understand it. But in those ten days, there was a memory built into me that I can never forget over and never cease to thank God for.

Now there is something that happens when corporately we wait before him in an extended period of time. I've been interested in what can come out of a group that will expose themselves to the Word and expose themselves to each other and expose themselves to the Holy Spirit.

Corporate Openness and Revival Movements

As I told you, I've been working my way back through some of the Anglican Reformation. And you're aware that we wouldn't be here this afternoon if it hadn't been for a group of students at Cambridge that met in an upstairs room in an inn called the White Horse Inn in Cambridge.

And when they came in, they locked the doors and shuttered the windows. They came in ones and twos, not in a group. They came in secretly. And then in the firebox underneath the wood that was there to feed the fireplace, they pulled out their Greek New Testaments and began to read their Greek New Testaments.

And as they read their Greek New Testaments and shared what they saw with each other, they compared what they found in the New Testament with what they were experiencing in Cambridge and what they experienced in the Anglican Church, the Roman Catholic Church of that day.

There was such a contrast between what they found in the New Testament as biblical Christianity and what they had experienced as young men studying for the priesthood that they began to say, wait a minute, we've missed something.

And out of that came the Anglican Revival, and most of the boys that were in that group were burned at the stake, you will remember. Thomas Bilney, Hugh Latimer, Thomas Cranmer was collateral to the group, but a whole group of these that were there were burned at the stake.

It's interesting there wouldn't be an Ashbury College if it hadn't been for that group of men because it wouldn't have been an Anglican Church that had been a Roman Catholic Church in England and John Wesley would have been in a different context when he came along.

So when you get a group of people together who open themselves up to the Word of God, you have no idea how long the shadow is going to be. You have no idea how long the influence is going to be when a group of people open themselves to each other, to the Spirit of God, and especially, and this is the prime thing, to the Word of God.

Now it was because of that that 200 years later you will remember a group of Oxford students met together. And one of them was named John and one was named Charles, and nobody in this crowd is going to question the fact that we wouldn't be here today if it hadn't been for that group that met, but they wouldn't have been there if it hadn't been for the group that met in the White Horse Inn.

And what was their purpose? They wanted to be biblical Christians and they sat together and said, what is God saying in His Word and what is He saying to our time and what is He saying to us and how do we fit in with His program in our time?

That means that if this is what we are about, it's big business, whether they're great numbers or whether there's anybody important here or not, when those fellows met at Oxford none of them were important and when those fellows met at Cambridge none of them at that stage of the game were important.

But God was there and something happened. Another of the stories that I love and which some of you, many of you have heard me talk about is, I'll never forget discovering, and I discovered it, the story of Dwight L. Moody and the three young university men who came to him and it was in 1876 and asked him if he would spend four weeks of a summer with some university students that they could pull together and they pulled together some 250 university students and by the last day of the four weeks, you will remember, 100 of those young men had committed themselves to give their lives to the evangelization of the world in that generation.

Now you'd never heard of E. Stanley Jones in Wilmore, Kentucky. There wouldn't be this building here, you can keep on going if it hadn't been for the student volunteer movement that came out of that. There wouldn't have been Alex Reed, there wouldn't have been an E .A. Seamans, you wouldn't have known about David Seamans, you can just keep on going on down the line.

It came because a group of men came together to open themselves to the Word of God and to open themselves to the Holy Spirit. So we need to expose ourselves to the Word, we need to expose ourselves to each other, we need to take advantage of the hours that we have together and do it with the kind of openness where God can begin to speak to us.

Paul and the Radical Character of Discipleship

Now with that introduction, I want to turn and look at some scripture. I'm not going to do this in the typical Bible study because I haven't gotten far enough in my own understanding, I'm still digging the ore.

And you know, gold never comes pure, does it? It usually comes mixed up in something else. Silver doesn't come pure, it comes mixed up in something else. Most of the precious things in the world come mixed up with some common stuff.

Now I haven't gotten all this sorted out, but I want to tell you there's some gold here, at least there's gold for me, so you help me do some mining in the time that we have together. I want to look at the book of 1 Corinthians, and it is of interest to me for a number of reasons.

It's a significant book, you know, because it's the second longest of Paul's letters. Only Romans is a shade longer than the book of 1 Corinthians. It comes early in the Christian church. It's closer to the death of Christ than I am to graduation from college or seminary or ordination for the ministry, because it was written some 20 to 25 years after the death of Christ, somewhere around, I suspect, 53, 54 AD.

So if he was crucified and died and was resurrected in 80, 30, you see where it is. All right? There is another thing that interests me in 1 Corinthians. That is that we see the apostle Paul as a human being, probably as well in this book as in any book that we've got in the New Testament.

And I'm very interested in Paul, because Paul, in a sense, is the most important Christian in that first century after Christ. He's the one that laid the groundwork for the church across the world. And in this letter, there are these glimpses where you can see what he's like.

Some of the glimpses you may not like, but this is the best the church had to offer. Some of the glimpses may convict you. They certainly convict me, but that's what I'd like to do. It's interesting how different the book of Romans is from the book of 1 Corinthians.

And Romans has gotten so much more attention than 1 Corinthians, because Romans is a beautiful theological abstract. It is dealing with the Christian gospel in theory and in abstraction. You don't need to know where Paul was when he wrote the letter.

You don't need to know anything that ever happened to Paul. It is a statement of Christian doctrine and it runs down through the whole thing. Very little that you'll learn about Paul in the book of Romans except his understanding of what the gospel was.

But if you look at 1 Corinthians, you'll see the man. And I don't know about you, but I've learned more from preachers than I have from preaching. Now I may be different on that score, but when you mention great preachers to me, if I ever knew them, it's the things I knew personally about them that told me about them that made their preaching significant.

I had the chance to get to know John Church in his later years. I remember I was invited to preach in a camp meeting with him and I came to the first service totally terrified to stand on the same platform with him.

He preached in the morning. I was to preach at 2 .30. About 30 minutes before the service, I was sweating like fury and doing everything I could do to get a better sermon than I was capable of producing.

I was a little rap at the door and I thought, who would bother me 30 minutes before my preaching time? And I went and here stood Mrs. John Church. Very gentle lady and very quiet, and she had a plate in one hand with a slab of pound cake on it.

And in her other hand, she had a saucer and a cup full of coffee. And she said, I always feed Brother John before he preaches so he'll have energy. I thought maybe you would like some. For 10 days, every time I got ready to preach, 30 minutes before I preached, it was Mrs. Church.

She adopted me. And that opened the way to get to know John Church. And some of the most priceless insights I've ever had came not just from his preaching. That was great. But when I got to know the man, let me give you one story that some of you, maybe many of you, but let me repeat it anyway for anybody who hasn't.

He was a young preacher working his way up. He had a certain gift for oratory, use of language. He was very gifted in his use of language. He was to preach the commencement address or baccalaureate, I don't know which it was, in Hughes Auditorium for Asbury College.

Now he was not well educated. He had a college degree, but that was all. And so he felt he was in a very significant spot. And in those days, Wilmore was in a sense the capital of the spiritual world of which he was a part.

And Hendrick Clay Morrison invited him, and so he was to preach. He said, I got ready and I prepared. He said, I had a certain portion of my sermon that I knew would turn him on. And so he said, when I got to that portion, I began my peroration.

I think he's the only person I ever heard who used that word. My peroration, as I began to climb in my oratory. He said, as I began to climb, everything was still. He said, suddenly it dawned on me with a shock I had him in the middle of my hand.

And I could play that audience like a kid plays a yo-yo on a string. And he said, suddenly, pure terror struck through me. He said, I closed that service as fast as I could close it, went to my room, got down on my knees and said, God, if you'll forgive me, I'll never do that again.

Because you're not to make disciples of yourself. I'll never forget him sitting, telling me. I knew some of the key of the power in John Church. Now, I'm interested in 1 Corinthians because we get some glimpses into the soul and into the soul struggles and the soul convictions, the things that move Paul, the things that make Paul.

And that's what I want to get to. You will remember that this is a church that he founded. If you will go back to his missionary journeys, you will find that he came to Corinth and he spent 18 months there.

One of the longest days that we know about of Paul's ministry. And when he left, there was a Christian church there with some key people in it. And we have the names of a number of those key people. As he went on his way, later he received correspondence from them.

So he kept in touch with them and they kept in touch with him. And the 1 Corinthians letter is a response by Paul to some of the correspondence that came to him. So we see the man, Paul, and we also see a 1st century Christian church with all its problems.

I'll tell you, it's cured me of thinking that the 1st century Christian church was all it ought to be. I've gone through the countryside in the south, you know, and see on a sign out front of a church, a New Testament church, or a 1st century Christian church, you know, this kind of thing.

Well, let me tell you, I find that people are people in any century, and the grace of God has the same problems in one century that it has in another. And it was encouraging me to find some of the problems that he had here.

The Gospel's Power Over Church Divisions

But one thing you do see in this letter is his passion, and it's a very personal passion. Let me illustrate this. You will remember, it's familiar to you in the 1st chapter. He is writing with some degree of intimacy and affection.

I appeal to you brothers in the name of our Lord Jesus Christ that all of you agree with one another so there may be no divisions among you, and that you may be perfectly united in mind and thought. My brothers, some from Chloe's household have informed me that there are quarrels among you.

What I mean is this. One of you says, I follow Paul. Another, I follow Apollos. Another, I follow Cephas. Still another, I follow Christ. Sounds like modern denominations, doesn't it? Is Christ divided?

Was Paul crucified for you? Were you baptized into the name of Paul? I am thankful that I did not baptize any of you except Crispus and Gaius. So no one can say that you were baptized into my name. And then there's a parenthesis, and I find that Paul's like some of the rest of us.

He forgot something. So he's writing, handwriting, and so he says, let me correct that. He says, I did baptize the household of Stephanas, but beyond that, if I baptized anybody else, I can't remember it.

So he says, for Christ did not send me to baptize, but he sent me to preach the gospel, not with words of human wisdom, lest the cross of Christ be emptied of its power. He said, my first business is not liturgy, though I'm involved in it.

My first business is not ritual, though that's a part of the worship of God. My first business is none of that stuff. My first business is the proclamation of the gospel. Do you know the one thing that I think is lost out of the American church today?

It's the proclamation of the gospel. Now that may reflect a very narrow perspective on my part, but we are doing a whale of a lot of other things rather than declaring the gospel. And I think one of the reasons is that we've never seen the depth and the mystery of the gospel, and so we declare what we think it is, and there is a triteness about it, there is a triteness about it that produces no significant impact on the people who hear it.

Now Paul is not talking about that kind of thing. Paul is saying that where the gospel is preached, something will happen to the people who sit and listen. There is a power, he says, in the proclamation of the gospel.

Now I wish that we could gain again a sense of the greatness, the dignity, the joy, the thrill, the privilege of proclaiming the gospel of Christ. But if that's true, it's got to be a joy in your heart, and it's got to be a mystery and a power in your heart before it's going to be proclaimed that way.

The Cross Before the Resurrection

Now he says, I resolved when I came to you, and the second chapter he begins, I resolved to know nothing while I was with you, save Jesus Christ and Him crucified. Now I haven't gotten to the ore in that yet, but I want to tell you I'm convinced it's there.

I'd like to know what that means for me, because I spend my time doing a lot of other things, I think. But Paul says I have one purpose, one passion, one resolution. I resolved that I would not know anything while I was among you, save Jesus Christ and Him crucified.

Now I want to say at this point it's interesting that he spends 15 chapters before he gets to the resurrection. That surprised me, because you see, I tend to say, the resurrection, there's the power, there's the glory, there's the victory.

Paul spent 14 chapters before he got to the resurrection. Now I think sometimes we want to shortcut that. But the only way you get to the resurrection is through the cross. And we'd like to get to the resurrection and get the cross behind us, but I don't think there is any way it can be done.

And the power that he speaks about through the most of the letter is not the power of the resurrection, it is the power of the cross. Now I'd like to know what the power of the cross is. I'd like to know what it is in my life and what it ought to be among us.

So he says, that's my resolution. He says, let me tell you about us in contrast to you. You wonder how Paul got away with some of this. He says, you see, we're fools for Christ, but you're so wise. You're smart guys and you're careful.

We're fools for Christ. Our necks are stuck out. We're weak, but you're strong. You are honored and we are dishonored. We go hungry. We go thirsty. We go in rags. We are brutally treated. We are homeless, without a home.

In fact, he said, we're the scum of the earth. We're the refuse of the world. That's all right, because that's what he was. On the cross, he was the refuse of the world. And there he was. He was a fool.

Weak, dishonored, hungry, thirsty, didn't even have rags. Brutally treated and no home. Now he says, that's who we are. Now what was Paul saying? Tell me in that what's applicable to me and what I ought to be hearing in that.

What's the ore that I ought to dig out of that? Now, come on. He says, that's in chapter four. Now let's look next. He says, the time is short. He said, in fact, the time is so short and the message and the circumstances are so urgent that he said, I wish it were possible for those of you who have wives to live as if you didn't have any.

Now that's one of those lines in Paul we don't like, isn't it? But he's telling you something about Paul. I'm interested in who Paul was. He says, as for you who mourn, I wish you were as if you didn't mourn.

You've got your sorrows, but there's something else more important than what makes you mourn. He says, for those that are happy, I wish you were as if you weren't, because your happiness is in circumstances.

I wish the thing that concerns you most was what concerns the heart of Christ. Those of you who buy, I wish it was as if the possessions weren't yours. I think he's getting at a kind of detachment to where he can be cut loose from everything in his life.

Personally, socially, emotionally, possessionally, he is capable of detachment from them all. I wish those who use the world as if you weren't engrossed in it. For he says, I want to tell you, all that's going to pass away.

And he says, since it's all going to pass away, I'd like for you to be free from the claims of those things on you. He said, I wish really, end of chapter 7, that you would live in undivided devotion to the Lord.

Now I'm interested in what the precious metal is in that chunk of four. I wish you would live in undivided devotion to the Lord, to where what moves the heart of Christ dominated every part of your being, your person, your life.