SANCTIFICATION AND THE CHRISTUS VICTOR MOTIF IN WESLEYAN THEOLOGY

William M. Greathouse, Ph. D.
President, Nazarene Theological Seminary

I. INTRODUCTION

Gustaf Aulen's Christus Victor1 is one of the most influential treatments of the atonement to appear in our time. Aulen calls for a thorough revision of the traditional account of the history of the idea of the atonement to give fresh emphasis to a view of Christ's work which he describes as the "dramatic. " Its central theme is the idea of the atonement as a divine conflict and victory in which ChristChristus Victorenlists and vanquishes Satan, sin and death. 2 He insists that this dramatic understanding of Christ's work is a true doctrine of atonement because in this act God reconciles the world to himself. 3 Although Christ's death is at the heart of this view, the Cross presupposes the incarnation; for it was the Son of God in flesh who met and defeated evil. 4 It also embraces the resurrection and ascension, for by raising His Son from the dead and to His own right hand God fulfilled the conditions of the promised gift of the Spirit by which Christ's historic victory is mediated to believers. 5 The Cross also envisions the consummation of our salvation when God shall send His Son a second time to raise and glorify us with Him. 6

This view of Christ's work Aulen calls "the classic idea" of the atonement. He sees it as the dominant idea of the New Testament. 7 Thus it did not spring into being in the early church or arrive as an importation from some outside source.

It was, in fact, the ruling idea of the atonement for the first thousand years of Christian history. In the Middle Ages it was gradually ousted from its place in the theological teaching of the church, but it survived still in her devotional language and in her art. It confronts us again, more vigorously and profoundly expressed than ever before, in Martin Luther, and it constituted an important part of his expression of the Christian faith. It has therefore every right to claim the title of the classic idea of the atonement. 8 Aulen has done the church a service in rescuing the drama tic view of Christ's work and restoring it to its rightful place as a New Testament representation of the atonement. In the traditional account of the history of the idea of the atonement the Christus Victor teaching has been slighted, if not rejected outright, along with the ransom theory which developed out of it. 9 Aulen shows how the New Testament does indeed view Christ's work as a divine conquest of evil. Moreover, Aulen seems to have successfully demonstrated that this is a view of atonement and not merely a doctrine of salvation. Furthermore, this representation of Christ's redemptive work preserves the biblical teaching that the atonement is from beginning to end the work of God l0; it also dynamically fuses the objective and subjective features of this work. Such a viewpoint provides a sound basis for pointing up weaknesses in both the Anselmic and Abelardian theories.

It may be questioned, however, whether any one view of the atonement can rightly be titled "classic. " The New Testament regards Christ's work in at least three waysas a propitiation, a redemption, and a reconciliation. The sinner is guilty and ex posed to the wrath of God; in Christ God propitiates His wrath and expiates the sinner's guilt. The sinner is under the bondage of Satan and sin; Christ's redemptive act delivers man from bondage and sets him at liberty. The sinner is estranged from god: he is reconciled to God by the death of His Son. 11 The Christus Victor motif elucidates the second representation of the atonement. While Aulen maintains that the other two ideas may be fully subsumed under this one view, 12 is the dramatic motif in fact adequate to embrace the notions of propitiation and reconciliation? Strong biblical and experiential reasons seem to have given rise to the emphases of Anselm and Abelard. A really classic doctrine of atonement must include both the idea of satisfaction and of revelation as well as that of redemption. Whatever weaknesses we may find in the Anselmic and Abelardian theories, we cannot deny that they voice two distinct scriptural perspectives regarding the atonement. It is a question whether these view points can be clearly and fully expressed in the Christus Victor doctrine .

In spite of these questions, here is one view which highlights Christ's atonement as the destruction of sin making possible man's true sanctification. While it is too much to claim that it provides the entire framework for explaining Christ's work, it does give Wesleyan theology a significant biblical and historical basis for developing a thoroughgoing Christological doctrine of sanctification. The Christus Victor idea "directs attention not primarily to the punishment and other consequences of sin, but to sin itself. It is sin itself which is overcome by Christ, and annihilated; it is from the power of sin itself that man is set free. 13 In Christ

God has sanctified humankind; this sanctification is accomplished within us as Christ come s to indwell us by the Spirit. "The classic idea of salvation is that the victory which Christ gained once for all its continued in the work of the Holy Spirit, and its fruits reaped ~ 14

II. CHRIST'S VICTORY FOR US

The atonement has several facets. Viewed from the stand point of man's guilt and his deep need for pardon and acceptance, "Christ crucified" is God's perfect oblation making possible our justification before him (Romans 3:2l26) Seen from the perspective of man's enmity toward God and his profound yearning for restored fellowship, Christ provides reconciliation (II Corinthians 5:1421; Ephesians 2:1122). Again, perceived from the angle of man's bondage to evil, Christ crucified is the conqueror of Satan, sin and death. It is this third point of view Christus Victorwhich Aulen sees as dominant until Anselm, and it is this understanding of Christ's work which furnishes the most solid basis for a dynamic biblical doctrine of sanctification.

This view presupposes that it was only by meeting the forces of evil on their own ground, only, that is, by getting into history where they were entrenched, that Christ could break their power. 15 He partook of flesh and blood that through death He might destroy him who had the power of death, i.e. the devil (Hebrews 2:1314). In his final effort to destroy the Prince of Life (Jesus Christ) the devil overextended and thus defeated himself (John 12:31; cf. ICorinthians 2:8). God the Father "disarmed the principalities and powers and made a public example of them, triumphing over them in him (Christ). " (Colossians 2:15, RSV. )

Christus Victor, however, not only defeated Satan; He destroyed sin itself. "The reason the Son of God appeared was to destroy the works of the devil" (I John 3:8, RSV). John means Christ came to destroy the principle of lawlessness (anomia I John 3:4), which was the devil's chief work in man.

Paul gives the fullest treatment of sanctification within this context in Romans 5:128:39. Particularly critical to this idea are Romans 6:6 and 8:3.

First, Romans 6:6-"Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. " Knowing what? This, that in and with the death of Jesus on Calvary we were provisionally crucified also, so that we might be set free from sin for a life of love service to God. Paul puts the same idea slightly differently in II Corinthians"For the love of Christ' controls us, because we are convinced that one died for all; therefore all have died. And hedied for all, that those wholivemight live nolonger for themselves, but for him who for their sakes died and was raised" (5:14_15, RSV).

Two definitions are in order with reference to Romans 6:6: "our old man" (ho palaios hemen anthropos) and "the body of sin" (to soma tes hamartias). The first expression must be under stood in the light of Romans 5:1214; the second, of Romans 7: 1425 Both must be defined in terms of these two contexts. Here are two concepts which describe different aspects of the problem of human sinfulness.

"Our old man", means our existence in Adam. "Adam, the type of Christ" (Romans 5:14), is more than the first man; he is the head and representative of fallen humanity. In Adam humanity is bound together in a solidarity of sin and death. "Our old man" is therefore ~Adam, or rather ourselves in union with Adam. ~16

"The body of sin" should betaken as the possessive genitive: "Sin's body, " or "the body of which sin has taken possession, 'the body which is so apt to be the instrument of its own carnal impulses '''17 Indwelt by sin (he hamartia)l8 I am hopelessly divided against myself and reduced to moral impotence (Romans 7:1425). Paul's other term for this sindominated body is "flesh" (sarx-Romans 7:18; cf. 8:8). 19

Now, Paul says, "Our old man was crucified with Christ so that sin's body (I. e. the flesh) might be destroyed, that hence forth we might not be enslaved by sin. " Karl Barth has vividly paraphrased Paul

This is our knowledge of Jesus Christ on which our faith is foundedthat the "old man, " I. e. we ourselves as God's enemies, have been crucified and killed in and with the crucifixion of the man Jesus at Golgotha, so that the "body" (I. e. the subject, the person needed for the doing) of sin, the man who can sin and will sin and shall sin has been removed, destroyed, done away with, is simply no longer there (and has therefore not merely been "made powerless"). 20

Whatever Barth may allow by this, his words give true expression of Paul's declaration. As a new man in Christ I am to hear the gospel saying to me that my old self in Adam has died with Christ in order that my very person may be liberated from sin, so that I may now serve God in "righteousness for sanctification" (Romans 6:19, RSV). This is the whole meaning of Romans 6.

Romans 8:3 relates this to the incarnation. Christ's victory could be won only in the flesh. But there, where sin had established its rule, Christus Victor routed it decisivelv. "What the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh (sarkos hamartias "sin's flesh" or "sindominated flesh") and for sin, condemned sin in the flesh. " "Condemned" means more than to register disapproval; the law does that. Christ " 'pronounced the doom of sin. ' Sin was hence forth deposed from its autocratic power."21 In the fleshandblood body of a manon the very territory where it had established its reignGod doomed sin. "By His life of perfect obedience, and His victorious death and resurrection, " C. H. Dodd comments, "the reign of sin over human nature has been broken."22

III. CHRIST'S VICTORY IN US

Christ's victory for us in the atonement becomes Christ's victory in us by the indwelling Spirit (Romans 8:1l l). Christ's victory is reproduced in us. In the Holy Spirit, Christ for us becomes Christ in us, recapitulating in our history His triumph over sin. This is the meaning of Christus Victor for sanctification.

Every demon we meet is foredoomed in Christ. Sin itself has lost its power for the believer in whom Christ lives. "Little children, you are of God, and have overcome them; for he who is in the world.... And this is the victory that overcomes the world, our faith.... We know that any one born of God does not sin, but He who was born of God keeps him, and the evil one does not touch" (I John 4:4; 5:4, 18, RSV).

This victory is given to us in three stagesin conversion, in entire sanctification, and in glorification.

This victory begins in conversion. This is the clear meaning of Romans 6:111. This is our knowledge of the gospel that we ourselves have been crucified in the person of Christ crucified. And Paul insists we grasp the truth that this has already happened to us "in principle" in our justification and regeneration. "For he who has died is freed from sin" (Romans 6:7, RSV). But in order to reap the full benefits of God's provision we must furnish "moral cooperation. " "The believer understands that the final object which God has in view in crucifying the old man (v. 6) is to realize the life of the Risen One (vv. 8, 9), and he enters actively into the divine thought."23

To "enter actively into the divine thought" and thereby realize true sanctification involves:

1. A faithknowledge that God has actually accomplished the destruction of sin in Christ crucified and resurrected and that in my conversion I have died with Him and have been raised with Him to newness of life in which I am no longer sin's slave, and - 2. A complete break with sin (Romans 6:1213a) and a putting of myself absolutely at God's disposal in a critical act of consecration (Romans 6:13a, 19-aorist tense both places), so that I may begin to realize the full life of Christus Victor in me.

We have already died provisionally with Christ through our participation in Christ crucified; now we must permit that death to reach to the very depths of our being as we cease from self and begin to live wholly to God. The death of the "old man" is thus a process initiated by conversion and realized in sanctification. "In principle" we die with Christ in justification; in full reality we die with Him when we yield up ourselves to God as Jesus gave up His spirit to the Father on the Cross. Here Wesley has a guiding word:

A man may be dying for some time; yet he does not, properly speaking, die, till the soul is separated from the body; and in that instant, he lives the life of eternity. In like manner, he may be dying to sin for some time; yet he is not dead to sin till sin is separated from his soul; and in that instant, he lives the full life of love.... So the change wrought when the soul died to sin is of a different kind and infinitely greater than any be fore, and than any he can conceive, till he experiences it. Yet he still grows in grace, and in the knowledge of Christ, in the love and image of God; and will do so, not only till death, but to all eternity~ 24

Christ's victory thus becomes blessed reality in entire sanctification. This separation of the soul from sin to God is "the final object God has in mind in crucifying the old man" (Romans 6). Viewed positively, this act of God is life in the Spirit (Romans 8). 25 Christ reenacts in us the sanctification He accomplished in the atonement. By His perfect obedience and victorious death and resurrection He provisionally expelled sin from human experience; now He comes by the spirit to dwell and reign in us and thus work in us that loving obedience which fulfills the law. Thus Christ himself becomes our sanctification (I Corinthians 1:30). "For in him the whole fulness of diety dwells bodily, and you have come to fulness of life in Him" (Colossians 2:910, RSV). This fullness, however, is not a private, mystical, quietistic union with Christ. It is social; it is life in the Body of Christ (I Corinthians 12:1227; Ephesians 1:212:7; 4:416; Colossians 3:14; cf. Hebrews 2:1013) In the Body of Christ-the koinonia of the Spirit we discover the full meaning of "Christ in you, the hope of glory" (Colossians 1:2129). To put the matter in fullest perspective we must add one further word. Christ's victory is complete but not final. We have been "saved by hope"the hope of resurrection and glorification with Christ (Romans 8: 1725; I Corinthians 15:2228; Philemon 3:1221; etc. ). Meanwhile our sanctification has the character of a spiritual warfare in which our victory over sin is assured as we permit Christ to live moment by moment in us (John 15:16; Ephesians 6:1018; Philemon 1:6; Colossians 1:18 23; Romans 8:1213, 2639; Romans 13:1114; Hebrews 7:25). This is the practical meaning of Christus Victor for a theology of holiness. "Thanks be to God, who gives us the victory through our Lord Jesus Christ" over the dominion of sin in conversion, over sin itself in sanctification, over the racial consequences of sin in glorification.

IV. WESLEY AND CHRISTUS VICTOR

John Deschner has pointed out the relevance of Christus Victor for Wesley's doctrine of sanctification.

The grand theme of Wesleyan Atonement is Christ' s bearing of our guilt and punishment on the cross. This atonement is Wesley's ground for man's en tire salvation, his sanctification as well as his justification. But alongside this judicial scheme of thought there is also in Wesley a pervasive tendency to view Christ's work on Good Friday and Easter, but also today and in the future, in terms of a military victory for us over sin and evil. Much attention has been given to the power of the Holy Spirit in Wesley's doctrine of sanctification. It needs to be more clearly recognized that the sanctifying spirit I s the spirit of the victorious as well as the suffering Christ. 26

Wesley's Explanatory Notes upon the New Testament make it abundantly clear that he both knew and appreciated the Christus Victor idea, and three of his Standard Sermons deal with this theme. 27 However, Wesley does not take full advantage of the implications of this view for his doctrine of holiness. "It may well be that this is a weakness in his doctrine of sanctification, " Colin Williams observes. "There the stress is on a conscious individual relationship with Christ, and little emphasis is given to the need for the repetition of Christ's victory in us. "28 Such a view of sanctification, however, is present in Wesley, although it is not consistently pressed. Other elements of Wesley's thought rival this idea and thereby rob Wesley's doctrine of the Christ ocentricity which marks the New Testament teaching of sanctification. A clarification of Wesleyan theology at this point should give new power and relevance to its holiness teaching.

In his Notes upon the New Testament Wesley affirms that God has given sentence ''that sin should be destroyed, and believers delivered from it" (Romans 8:3). 29 "The Son of God was manifested to destroy the works of the devilall sin. And will he not perform this in all who trust in Him?" (I John 3:8. ) In his sermon on this latter text, however, he limits the manifestation of Christ to the "in ward manifestation of himself. "30 Not once in the entire sermon does he refer to Christ's objective victory on the Cross, although he makes passing reference to Christ's final victory in the last day. By ignoring the objective victory of Christ, Wesley opens the door to a subjective, individualistic type of holiness. His message of sanctification would have been mor e vigorously positive and biblical if he had sounded with clarity the note of Christ's historic conquest of sin.

Moreover, because Wesley does not seem to see clearly that sanctification is the repetition of Christ's victory in us, it is "not primarily a participation in Christ who, as Paul says, is also our sanctification (I Corinthians 1:30), but rather such a relation to Christ as allows His Spirit to establish in us a 'tem per, ' a more abstract stylized kind of holiness.1:3l This defect appears to grow out of Wesley's exaggerated view of the moral law as "the immediate offspring of God, . . . God manifest in the flesh. " He virtually hypostasizes it when he says: "Yea, in some sense, we may apply to this law what the Apostle says of His Son; it is apaugasma tes doxes kai charakter tes hupostaseos autou, the streaming forth, or out beaming of His glory, the express image of His person. "32 His intent is clear: to avoid the antinomianism which says, "It (the moral law) has been fulfilled by Christ, and therefore must pass, for the gospel to be established. "33 He will brook no suggestion that Christ's active obedience is imputed to the Christian. But does antinomianism necessarily follow the teaching that Christ fulfilled the moral law? Did He not in fact fulfill it by His holy obedience and victorious death and resurrection? Was not the incarnate Son the revelation of God's holiness as well as His grace?

Is it not possible that the moral law, like the ceremonial law, is a 'type of Christ' (cf. Hebrews 10:1, Matthew 11:13, Romans 10:4, II Corinthians 3:6), I. e. leads to and is fulfilled in Him with the con sequence that the believer finds not only atonement but also the concrete form which his sanctification is to take 'in Christ, ' and not in some moral law abstracted from Him?34 And does not the New Testament teach that Christ actually in dwells believers, so that one who has truly died with Christ can say, "It is no longer I who live, but Christ who lives in me"? (Galatians2:20.) And is there any other righteousness than this?

Wesley, however, does glimpse the full Christocentricity of holiness when he defines sanctification as the renewal of our mind in thee ImagoDei. "And what is 'righteousness', " he asks, "But the life of God in the soul; the mind which was in Christ Jesus; the image of God stamped upon the heart, now renewed after the image of him that created it?"35 He then proceeds to describe inward sanctification as the "return" of Christ in the person of the Comforter 36

In several places in his Plain Account Wesley seems to see that the sanctifying Spirit is the Spirit of the victorious as well as of the suffering Christ. 37 Once he writes:

The holiest of men still need Christ, as their Prophet, as 'the light of the world. ' For he does not give them light, but from moment to moment; the instant he withdraws, all is darkness. They still need Christ as their King; for God does not give them a stock of holiness. But unless they receive a supply every moment, nothing but unholiness would remain. They still need Christ as their Priest, to make atonement for their holy things. Even perfect holiness is acceptable to God only through Jesus Christ....The best of men say, 'Thou art my light, my holiness, my heaven. Through my union with Thee, I am full of light, of holiness, and happiness. But if I were left to myself, I should be nothing but sin, darkness, hell. '38

This is Wesley at his best. Here he means by perfection, not any "temper, " "intention, " or "affection" inherent in man him self, but a participation in the being of Christ's love. Christ is both the content and source of this perfection. On the ground of Christ's priestly work, the prophetic and kingly offices can also be understood as grace.

We can only regret that Wesley, having suggested such an exalted view of Christ's intercession, would make so little of this in his doctrine of sanctification. We are not "holy in Christ" (as Wesley abhorred), but "in Christ" we are actually made holy. Here he could have found his soundest defense against antinomianism (Hebrews 7:25). And it can be argued that this was, in the band societies, Wesley's pastoral answer to antinomianism. There his Methodists found their place in the Body of Christ with its worship, mutual exhortation, admonition, encouragement and service. There they experienced the presence and power of the Christ who had won for them the victory. Though Wesley did not do so, must we not develop this doctrine's implication that we participate in Christ's active righteousness of obedience and love as well as His passive righteousness, through the Holy Spirit, in the church which is His Body?

Called unto holiness, Church of our God, Purchased of Jesus, redeemed by His Blood; Called from the world and its idols to flee, Called from the bondage of sin to be free.

Called unto holiness, praise His dear name ! This blessed secret to faith now made plain; Not our own righteousness, but Christ within, Living and reigning and saving from sin.

Mrs. C. H. Morris

DOCUMENTATIONS

1. Gustaf Aulen, Christus Victor (New York: Macmillan Co., 1951), Translated by A. G. Hebert.

2. Ibid., pp. 14.

3. Ibid., p. 5,; yet see Alan Richardson, Introduction to the Theology of the New Testament (New York: Harper & Brothers, Publishers, 1958), pp. 204206. Richardson admits the truth of Aulen's dramatic representation of Christ's work but understands this as "a presentation of the fact of salvation rather than of atonement" (p. 205, italics his).

4. Aulen, pp. 2021, 4144. 5. Ibid., pp. 22, 3132, 44.

6. Ibid., p. 22. 7. Ibid., pp. 6180, 8. Ibid., pp. 67.

9. It was Origen (185254 A. D. ) who converted the Christus Victor idea into the theory of a ransom paid to Satan.

10. "All things are of God, who hath reconciled us to himself by Jesus Christ" (II Cor. 5:18).

11. H. Orton Wiley, Christian Theology (Kansas City: Beacon Hill Press, 1952), II, 229232.

12. Op. cit., pp. 7173. 13. Ibid., fn. p. 148; cf. pp. 2225.

14. Ibid., p. 150.

15. James S. Stewart, A Faith to Proclaim (New York: Charles Scribner's Sons, 1953), p. 94.

16. C. K. Barrett, The Epistle to the Romans (New York: Harper & Brothers, 1957), p. 125.

17. Sandy and Headlam, The Epistle to the Romans (New York: Harper & Brothers, 1929), p. 125.

18. The key term for sin itself in Romans 5:128:10, literally, "the sin" principle. The term occurs 28 times in these chapters.

19. As body (soma) is my total self concretely expressed, so flesh (sarx) is my whole person alienated from God and subjected to my creature hood and sin.

20. Karl Barth, A Shorter Commentary on Romans (Richmond, Virginia: John Knox Press, 1959), p. 69.

21. C. Anderson Scott, "Romans," The Abingdon Bible Commentary (New York: The Abingdon Press, 1929), p. 1153.

22. C. H. Dodd, The Epistle to the Romans (New York: Harper and Brothers, 1932), p. 93.

23. F. Godet, St. Paul's Epistle to the Romans (New York: Funk and Wagnalls, 1883), p. 244.

24. John Wesley, A Plain Account of Christian Perfection (Kansas City: Beacon Hill Press, reprint), p. 62.

25. Romans 58 must not be read to discover any "order of salvation. " Paul is rather contrasting two ways of life: Adam and Christ, Law and Gospel, sin and grace, flesh and Spirit.

26. John Deschner, Wesley's Christology (Dallas: Southern Methodist University Press, 1960), p. 116.

27. He spoke of the devil as "the first sinner in the universe" (Notes, I John 3:8), who "transfused" his own selfwill and pride into our parents (Sermon CSSIII, I. 2; Sermon LXX, I. 910), thus be coming the "origin of evil" in the world (Notes, Matt. 13:28; John8:44; Sermon LXII, I. 8). By sin and death Satan gained possession of the world, so that when Christ came it was "Satan's house" (Notes, Matt. 12:29; John 12:31). Man's guilt gave him over to Satan's power, and man's corruption took Satan's side in temptation. Satan thus enjoyed a right, a claim, and a power over man (Notes, John 13:30; Rom. 6: 14). Christ's ministry was an assault upon Satan (Notes, Matt. 12:29), but His decisive encounter with Satan, sin and death was in the cross and resurrection (Notes, Matt. 27:5253: Luke 12:50; I Cor. 15:26; Eph. 4:8; Heb. 2:14). The resurrection, which is victory over death, is the inauguration of Christ's kingdom(Notes, Luke22:16; Acts2:31; I Cor. 15:26), and its power will raise men to new life in regeneration and to eternal life in the general resurrection (Notes, Rom. 6:5; Eph. 1:19; I Cor. 15:20). The ascension signifies Christ's exaltation to the Father's right hand (Notes, Acts 2:33; Eph. 1:2122)until Here turns to judge the world (Notes, Rev. 1:7; Heb. 9:28). After the judgment Christ will return the mediatorial kingdom to the Father, but will continue to reign eternally with Him (Notes, I Cor. 15:24). Here indeed are all the essential elements of a full Christus Victor doctrine. See Deschner, Wesley's Christology, Ch. V, "The Kin"lv Work of Christ. "

28. Colin Williams, John Wesley's Theology Today (Nashville: The Abingdon Press, 1960), p. 88.

29. Scripture references hereafter are all to Wesley's Explanatory Notes Upon the New Testament.

30. Sermon LXX, "The End of Christ's Coming, " (II. 7; III. 1, 1).

31. Deschner, op. cit., p. 105.

32. Sermon XXXIV, "The Origin, Nature, Property, and Use of the Law" (II. 3,4, 5, 6; III. 3); SermonXXIV, Discourse IV, "Upon Our Lord's Sermon on the Mount" (Intro. 1).

33. Sermon XXV, Discourse V, "Upon Our Lord's Sermon on the Mount" (II. 1).

34. Deschner, op. cit., p. 115. Scripture references in quotes are to Wesley's Notes.

35. Sermon XXI, Discourse I, "Upon Our Lord's Sermon on the Mount" (I. 11). 36. Ibid., II. 5, 6: cf. Sermon XXII, I. 1.

37. Plain Account of Christian Perfection p. 53.

38. Ibid., pp. 8283.