Onsdag 14. oktober (Gudføderskens beskyttelse 1.okt) feires den første liturgien i nye hl. Nikolai kirke i Oslo kl. 10
Katolsk-ortodoks forum inviterer til
norsk vesper i
Vår Frelsers ortodokse kirke
fredag 9. oktober, kl. 18
Etter vesper går f. Olav Lerseth gjennom motivene i ikonmaler Sergey Poliakovs store Olavsikon som befinner seg kirken.
Det vil bli mulighet for kjøp av signerte og nummererte ikontrykk etter gjennomgangen.
Varmt velkommen!
På vegne av Katolsk-ortodoks forum,
Lillian Christina Ulveland
Adresse:
Vår Frelsers ortodokse kirke
Akersveien 33
0177 Oslo
Det hellige korsets opphøyelse
14./27. september
Jerusalem hadde en unik plass i den kristne tradisjonen,
særskilt som plassen for Kristi lidelse og oppstandelse. Her ble den første
menigheten etablert og det første episkopatet med Herrens bror Jakob som biskop.
To
katastrofer rammet byen de første årene. Byen ble erobret og ødelagt av keiser
Titus i år 70 og det såkalte Barkokba opprøret i 135 ble slått ned og keiser Hadrian
rev store deler av byen og den ble gjenreist som en romersk by: Aelia
Capitolina. Den hellige graven og Golgata ble rasert og ble liggende under et
Venus-tempel. Jerusalemmenighetens jødekristne ble fordrevet og kun de
ikke-jødiske kristne ble igjen. Menighetens kultur ble etter dette hovedsakelig
gresk.
Først
under Keiser Konstantin fikk Jerusalem atter en viktig stilling. Venus tempelet
ble revet og det ble oppført en femskipet basilika, etter tradisjonen i takknemlighet
over den lykkelige avslutning av det første økumeniske konsilet i Nikea år 325. Basilikaen ble kalt Martyrion og ble
innviet 13. september 325. Anastasis over Kristi grav kom til, videre Golgata og
et baptisterium og to søylehaller.
Menigheten
eide to viktige relikvier, Kristi kors og plakaten med innskriften, Jesu fra
Nasaret, jødenes konge. Begge disse omtales av Egeria, en pilegrim som
forteller om en sereoni fra store fredagen i 380. Plassen er bak korset, en
mindre helligdom inntil Golgatahøyden i tilslutning til Martyrion:
Biskopen setter seg på tronen, et bord
dekket med en linduk settes foran ham, diakonene står rundt omkring bordet og
man bærer frem et sølvskrin smykket med gull, i hvilket korsets hellige tre
finnes. Skrinet åpnes og vises frem, såvel korsets tre som platen legges på
bordet. Når treet legges på bordet tar biskopen som sitter det med hendene i dets ender og diakonene står rundt omkring og holder vakt...Og så går alt folket en
etter en forbi og alle bøyer seg og rører ved korset og platen, først med
pannen og så med øynene for så og kysser det.
Fader Serafim Rose (1934-1982)
ble født av inn i en protestantisk familie. Hans mormor og morfar kom fra Norge. Mange ortodokse i Norge opplever derfor en spesiell nærhet til ham. Han forkynner solid ortodoks tro for vestlig troende mennesker i en forvirret tid. I forbindelse med hans dødsdag 2. september er det publisert interessante artikler om ham på www.pravoslavie,ru
ble født av inn i en protestantisk familie. Hans mormor og morfar kom fra Norge. Mange ortodokse i Norge opplever derfor en spesiell nærhet til ham. Han forkynner solid ortodoks tro for vestlig troende mennesker i en forvirret tid. I forbindelse med hans dødsdag 2. september er det publisert interessante artikler om ham på www.pravoslavie,ru
AN UNPUBLISHED LIFE OF FR. SERAPHIM ROSE, WRITTEN BY HIS GODFATHER
FR. SERAPHIM ROSE’S MONASTERY. A PHOTOGRAPHIC PILGRIMAGE
FR. SERAPHIM ROSE’S MONASTERY. A PHOTOGRAPHIC PILGRIMAGE
BILDER FRA MENIGHETSFESTEN 12. SEPTEMBER
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| VI LYTTER OG BLIR BERØRT |
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| VÅRT FANTASTISKE UNGDOMSKOR MED HINSAB I SPISSEN |
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| Gennet og Almeseged, sammen med sin nabo og hennes datter |
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| ABRAHAM OG FADER OLAV |
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| LISE OG DAMENE KLAR FOR ERITREISK MAT, HER GJELDER FINGRER, IKKE GAFLER |
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| SENAIT LAGER ERITREISK KAFFE FRA BUNNEN AV |
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Lørdag 12. september var det stor menighetsfest i Fredrikstad
hvor 70 mennesker deltok. Det ble servert eritreisk mat og et eritreisk kor fra Østfold sang. Det ble en flott start i den nye lokalet hvor vi skal ha våre gudstjenester fremover. Etter festen var det vesper samt liturgi på søndagen. Takk til alle som bidro til dette flotte arrangementet.
Same-Sex Couples Contrary to Gospel
The following is an excerpt from the Message of His All Holiness Ecumenical Patriarch Bartholomew to the 42nd Clergy-Laity Congress in Philadelphia, delivered July 7, 2014.
Our Lord, through His first miracle in Canaan, Galilee, blessed the holy sacrament of marriage, in which two persons of different sexes come together to unite into one body: and the two shall become one flesh. This mystery is a profound one and I’m saying that it refers to Christ and the Church (Eph. 5: 31-33).
Through this union of the two persons male and female in Christ the family becomes a dwelling of Christ, from Whom every family in heaven and on earth is named (Eph. 3: 15-16); every family, i.e. every genealogical origin and presence on earth of which the family is the cell from Adam and Eve, through which life goes on, the earth is inherited, and the heavenly kingdom granted to the man who has been created in the image and likeness of God.
Human life is certainly a serious matter, a spiritual battle and a course toward a goal that is heaven. Marriage is the most critical and most important vehicle of this course; the marriage in Christ and the marital bond, the undefiled marriage (Heb. 13, 4), the profound sacrament (Eph. 5, 32). It has also been shown that the success or failure, the progress or destruction in spiritual life begins with the marriage.
We all realize that in the society we live, the God-sanctified institution of the family suffers serious blows from the prevalent climate of contemporary blissfulness, which does not favor the total offering of one spouse to the other and of both to the children, but nurtures fleeting, personal relationships aiming at the release from the duties of the communion of the marriage and the egotistical self-gratification of man, rendering man essentially empty, miserable and isolated, deprived of the blessing of God.
The institution of Marriage and the Orthodox Christian family is foremost a course of love, secondlya course of common spirit and common exercise, thirdly a course of creativity, common creativity and continuation of life, and, fourthly a common course toward heaven, toward the heavenly kingdom. It is a calling of God, it is a joining of diversity that leads to perfection, and, therefore, the spouses become also joint heirs of the grace of life (1 Peter 3, 7).
Taking into account the Patristic saying according to which nothing holds together life as the love between man and woman, the living together of people of the same sex as couples is not an accepted practice within the bosom of our Orthodox Church, which preserves undefiled the wholesomeness of the evangelical truth. It is irreconcilable with the commandments of God and contrary to the spirit of the Gospel. As deacons of the Church and her salvific work, we ought to keep always a clear and unambiguous stance on this subject that resurfaces constantly, becauseonly where there is husband and wife and children and concord and people connected by the bonds of virtue there, in their midst, is Christ, says St. John Chrysostom (On Genesis, Homily 6, P.G. 54, 616).
Mother Church who is always affectionate toward all her children accepts and calls everyone to salvation, the devout and the sinners, the healthy and the sick, the strong and the weak. Not only does she accept everyone but also gives everyone the opportunity at a moment of time to repent and be saved. The Church, regardless of the passing of so many centuries, condemns and reproaches sin and does not change her stance against it, as against something allegedly natural but only slightly different.
Sacrament, then of the Church and norm of the presence of God is the marriage at which man and woman come together and become one. If the two do not become one they cannot produce many … The child is a bridge (St. John Chrysostom, Memorandum to the Letter to the Colossians, Homily 12, P.G. 62, 386-387).
It is necessary, at all costs, the struggle for the preservation of the traditional Orthodox institution of family with the cultivation of marital fidelity, the treating of one spouse by the other as a person created in the image and likeness of God, the togetherness and the unity, the following of the same path by showing obedience preferably to the same spiritual father, and mostly the constant self-denial and sacrifice, without which sanctification and spiritual progress of the family will be unattainable.
We know, brothers, sisters and children, that you live in a materialistic society that is continually distancing itself from the Orthodox morals and traditions and not favoring the traditional life; a society where faith and devotion to the principles of our Orthodox tradition often seems or is deemed by some as something anachronistic and foreign to the demands of the modern social life. It is here where the responsibility of both the shepherd and the flock lies. You, our spiritual children in America, on free will and choice and after much toil you possess the treasure of the genuine apostolic faith and tradition, of the truth and genuineness in the Grace of the sacraments, the treasure of tradition and family, despite environmental and societal limitations, as pure as the Mother Church of Constantinople has preserved it throughout the centuries. Thus, by lifting the cross of life may you offer witness of the truth of Christ, from Whom every family in heaven and on earth is named.
We, therefore, urge all of you brotherly and paternally from the Mother Church: Continue, brothers, sisters and children, Orthodox faithful of the Holy Archdiocese of America, to always be sanctified and remain vigilant, as your tireless spiritual father, Archbishop Demetrios of America, does and teaches; the shepherds in their pastoral ministry to you, the priests in their priestly vocation, the preachers in the preaching of the divine words, the lay people in the diakonia, the spouses toward their families, the ladies of the Philoptochos Society in God-loving philanthropy, everyone where his calling is. Rest assured always that our Modesty, your Patriarch keeps you close to his heart and prays continuously for your illumination, well being, success and salvation, and also for the stability and progress of the Holy Archdiocese of America, for which we take pride in the Lord.
KIRKELIG NYTTÅR
Patriarkens budskap
Patriarchal Messages for the Indiction
+ BARTHOLOMEW By God’s Mercy Archbishop of Constantinople-New Rome and Ecumenical Patriarch To the Plenitude of the Church Grace, Peace and Mercy From the Creator, Sustainer and Governor of All Creation Our Lord, God and Savior Jesus Christ
“All of creation is renewed by the Holy Spirit, returning to its original state.” (Anavathmoi, First Tone) “Blessed are you, Lord, who alone daily renew the work of your hands.” (Basil the Great)
Brother concelebrants and blessed children in the Lord, As everyone knows, September 1st of each year has been dedicated at the initiative of the Ecumenical Patriarchate - and recently also by the Roman Catholic Church - as a day of prayer for the protection of the natural environment. On this day, we especially beseech the supreme God to gladden His creation so that human life therein may be joyful and fruitful. This prayer includes of course the petition that the inevitable natural climate changes may occur and be permitted within tolerable levels both for human survival and for the planet’s sustainability. Nonetheless, we humans - whether as individual groups or collectively - behave contrary to this very request. For we suppress nature in such a manner that unforeseeable and undesirable changes occur to the climate and environment, which are negatively affected in their normal functions with consequent implications for life itself. The cumulative result of actions by particular individuals as well as by corporate and state activities with a view to reforming the natural environment so that it might produce more resources for those who take advantage of it only leads to the destruction of creation, which was created good by God and thus functions in a balanced way. Those of us who appreciate the danger of climate change that is only increasing by day for our planet as a result of human actions raise our voice to highlight this crisis and invite everyone to explore what could be done “so that life is not lost for the sake of greed.” (United Nations Declaration) Therefore, as Ecumenical Patriarch, we have expended years of efforts to inform the faithful of our Church and all people of good will about the grave risks deriving from growing (ab-)use of energy resources, which threatens increasing global warming and threatens the sustainability of the natural environment. Orthodox Christians have learned from the Church Fathers to restrict and reduce our needs as far as possible. In response to the ethos of consumerism we propose the ethos of asceticism, namely an ethos of self-sufficiency to what is needed. This does not mean deprivation but rational and restrained consumption as well as the moral condemnation of waste. “So if we have food and clothing, with these we shall be content” (1 Tim. 6.8), as the Lord’s Apostle urges us. And after the multiplication of the five loaves and the satisfaction of five thousand people, excluding women and children, Christ Himself ordered His disciples to collect the remainder “so that nothing would be lost.” (John 6.12) Unfortunately, contemporary societies have abandoned the application of this commandment, surrendering to wastefulness and irrational abuse to satisfy vain desires of prosperity. However, such conduct can be transformed for the sake of creating resources and energy by more appropriate means.
Brothers and sisters, children in our common Lord and Creator, Human beings have destroyed creation through greed by focusing exclusively on this earth and its earthly benefits, which we endeavor to increase constantly, like the “rich fool” in the Gospel parable. (Luke 12. 13-21) We ignore the Holy Spirit, in whom we live and move and have our being. This signifies that the response to the ecological crisis can only be successfully realized in the Holy Spirit, through whose grace our human efforts are blessed and all creation is renewed, returning to its original state, as it was created and intended by God - namely, “very good.” This is why the responsibility of humanity, as God’s co-creator endowed with free will, is immense for any proper response to the ecological crisis. This earth resembles “an immense pile of filth.” (Pope Francis, Laudato Si’, 2015) And impurity implies more than simply material things ; it primarily includes spiritual things. There are the impurities that essentially stem from the passionate thoughts of humanity. With firm faith in the Pantokrator and Creator of all creation, we Orthodox Christians are called to carry out the work of an evangelist and missionary with regard to the protection of creation. That is to say, we are called to rekindle the joyful gospel message to the modern troubled world and awaken the sleeping spiritual nature of a humanity diversely and multifariously distressed in order to convey a message of hope, peace and true joy - the peace and joy of Christ. This is what we believe and proclaim from the most holy Apostolic and Patriarchal Ecumenical Throne. And we invite everyone to soberness of life, purification of passionate thoughts and selfish motivations, so that we may dwell in harmony with our neighbors and with God’s creation. Finally, we pray with Basil the Great, “who extolled the nature of things” : “Blessed are you, Lord, who alone daily renew the work of your hands. Blessed are you, Lord, who created light and darkness, distinguishing between them from each other. Blessed are you, Lord, who created all things and constructed the shadow of death by blackening the day into night. Blessed are you, Lord, who created humankind in your image and likeness, who made the day for the work of light and the night for human nature to rest . . .” (Psalter and Prayer Book, Pantokrator Monastery, Mt. Athos, 2004) This is our message, conviction and exhortation to you all : Let us stand well ; let us stand in awe before God’s creation. May the grace and boundless mercy of our Lord, the Creator of all creation, both visible and invisible, be with you all and with the whole world, now and to the endless ages. Amen. September 1, 2015
+Bartholomew of Constantinople Fervent supplicant of all before God
DEN ALLHELLIGE GUDFØDERSKENS JOMFRU MARIAS HENSOVNELSE 15./28. AUGUST
Den ortodokse kirken sier at hennes død betyr "begynnelsen på den mystiske dag." Maria delte menneskehetens arvesynd og døde en menneskelig død, men hennes død var så full av liv i Gud at det ble omgjort til en strålende oppstigning til himmelen. Det var hennes totale forening med Kristus som overvant døden og gjorde henne til den første personen til å "innvie" den kommende allmenne oppstandelsen. Marias død blir startpunktet for den allmenne oppstandelsen som alle døde kropper i verden venter på. Den Hellige Ånd åpenbarer den siste dagen, og kommer på den "siste store pinsedagen." og fullbyrder den siste tid. "Enden" i den kristne tro er alltid "Guds rike", den endelige åpenbaring av "vår Herre Jesu Kristi nåde, Gud vår Faders kjærlighet og den Hellige Ånds samfunn". Slutten er alltid begynnelsen på noe nytt. Hvis vi i kirken vet noe om hvordan det er å bli fylt med Gud, å være fullkommen som en person, opplyst av Den Hellige Ånd og forent med Gud, vi vet dette ved at vi kjenner Maria.
Gudstjenester i Neiden og Finland
22. og 23. august deltok metropolitten av Burundi/Rwanda, biskopen av Oulu, prester og troende fra Norge, Finland, Russland og Afrika på gudstjeneste i hl.Georgs kapell, vannvelsignelse i Neiden-elva og liturgi i hl. Trifons kirke i Sevettjervi. Fra vårt bispedømme deltok f.Johannes og f.Serafim. Hl.Georg kirkeforening i Neiden ligger under hl.Nikolai menighet.
Hl. Trifon (ca 1495-1583) var en russisk munk som misjonerte blant østsamene (skoltene) og grunnla klosteret i Petsjenga nær den nåværende russiske grensen mot Norge. Han bygget også den første kirken i Boris Gleb og det vesle St. Georgskapellet i Neiden.
Bildene er tatt av Caroline Serck-Hansen
Gratulerer med høytidsdagen!
Kristi forklarelse på Tabor
2. Pet 1:10-19
Mt 17,1-9
Kjære brødre og søstre i Kristus
Vi feirer i dag den andre store festen i sommer, Kristi forklarelse på Tabor. Den første var jo Apostelfesten. Kristi forklarelse eller Transfigurasjonen som den også kalles, er en meget spesiell og viktig fest som viser oss Kristi guddommelighet.
I dagens evangelium hørte vi hvordan Kristus ble forklaret for Hl Peter, Jakob og Johannes øyne. Kristi åsyn skinte som solen og hans klær ble hvite som lyset, hørte vi. Kristus ble født inn i vår verden som et menneske barn som vokste opp som et vanlig menneske. Men han var både Gud og menneske. Gjennom forklarelsen på Tabor viste Kristus seg som Gud for disiplene, for at vi 2000 år senere skulle se at Kristus som vandret på jorden ikke bare var et menneske, men også Gud.
Ingen mennesker har sett Gud. Når Gud viser seg kan intet menneske se. Da Gud viste seg for Moses i tornebusken, måtte Moses skjule sitt ansikt og ta av seg på bena. Derfor kastet apostlene ved Tabor seg ned på marken og skjulte sine øyne for det skarpe lyset. På festdagsikonet kan vi se at skoene faller av bena. Guds kraft er så stor at mennesket blir liten. Men likevel opplevde apostlene at det var godt å være der. Det var godt å være i Guds nærhet. Det var godt å være på hellig grunn. Hl. Peter ville bygge tre hytter, en til Moses, en til Elias og en til Kristus. Men Kristus ba apostlene gå ned igjen. Kristus hadde ennå et forsoningsverk å gjennomføre. Han skulle helbrede og leve, dø og stå opp. Tiden for at Kristus gjenkomst var ennå ikke kommet.
Hvorfor viste akkurat Moses og Elias seg? Moses representerte loven, Elias profetene. De bekreftet at Kristus var den lovede Messias. I Kristus fantes oppfyllelsen av loven og profetene i GT. Kristus var Guds sønn som ga loven og profetene. Moses og Elias hadde vært døde i flere tusen år, likevel viste de seg. Slik er Gud, han kaller til seg mennesker når han trenger dem. Guds røst lyder i gravene, det har vi Guds løfte om.
Hos hl.Lukas står det at forklaringen skjedde mens Jesus ba. Det er når vi ber at vi lettest ser Guds herlighet. Bønnen skaper en indre forandring slik at vi kan motta Kristus som Gud. Denne indre forandring skjer når vi i bønn og ydmykhet mottar den hellige nattverd. Foreningen mellom det menneskelige og Guddommelige skjer i vårt indre og vi blir Kristus lik, klare til guddommelige gjerninger i Kristi sted til glede og nytte for vår neste.
Apostlene sto på terskelen til himmelriket og så Kristus som lyste for dem. Vi står også på terskelen til himmelen når vi i Kirken skuer Kristus lysende mot oss fra Ikonet. Gullet er det uskapte lys som viser oss hva som venter oss den dagen Kristus kommer tilbake, nemlig evig glede. Derfor kan vi også si: Herre, det er godt at vi er her. Vi trenger Guds nærhet som ikonene formidler til oss. Det er i bønnen foran dem vi kan se at Kristus kommer oss i møte og ta vare på oss. Men en dag skal vi ikke lenger trenge hellige ikoner eller den hellige nattverd. Det er når vi er når vi er helt forenet med Kristus i hans himmelske rike. Da skal vi være hos Kristus for alltid. Hans strålekrans skal omslutte oss og vi skal se Ham slik han er. Det er budskapet fra Kristus på denne forklarelsens dag.
Han være ære.
Johannes Palaelogos VIII
I 1438 red den bysantinske keiser, Johannes Palaelogos VIII, og patriark Josef inn i Firenze til et konsil hvor både øst og vestkirken var representert. Keiseren og patrarken håpet de skulle få hjelp til å redde restene av Det romerske riket med hovedstaden Konstantinopel fra tyrkerne som sto utenfor murene. Den keiserlige og patriarkale delegasjon sultet i byen og måtte selge sine klær og eiendeler for å få mat. De ble alvorlig nedverdiget under forhandlingene i 1439 til å akseptere Den latinske trosbekjennelsen og andre katolske standpunkter av representantene fra vest for å oppnå enighet. Konsilet ble en fiasko. Vedtakene ble straks avvist av Den ortodokse kirke i alle ortodokse land. Keiseren fikk heller ingen hjelp av vesten for å redde keiserdømmet. Patriark Josef ble klokelig værende i Italia og ble begravet i Venezia. Resultatet ble at tyrkerne stormet Konstantinopel 29. mai 1453. Keiseren ble drept og ortodokse i tusenvis flyktet. Freskoen av keiseren ble malt på veggen i Palazzo Medici i Firenze til minne om dette viktige møtet hvor Fyrsten av Firenze var vertskap.
Address By His All-Holiness Ecumenical Patriarch Bartholomew On Receiving the 2015 Steward of Creation Award
(Prinkipos, August 6, 2015)
Dear and distinguished friends,
Welcome to the Ecumenical Patriarchate and to the Holy Metropolis of the Princes Islands. We have just observed the Feast of the Transfiguration of Jesus Christ, which took place some 2,000 years ago on Mount Tabor in Palestine. The Gospel reading of the day is from St. Luke, chapter 17, which describes this extraordinary and symbolical event in the life of Jesus, when the glory of God was revealed not only in His face (which was “as bright as the sun”) but also on His clothes and on everything around Him (which became “as white as the light”). Today, we celebrate the beautiful and bountiful presence of God’s energies that radiate in all of creation. This is why this morning you witnessed a beautiful tradition in our Church: Each year, on August 6th, we bless the first-fruits of the vineyard as a sign of thanksgiving to God for the gift of grapes and wine, of food and drink.
The Christian Gospel underlines this same joy and splendor that permeates all creation. And today’s hymns and icons reveal the effect of God’s transfiguration and illumination upon the whole creation. Because salvation and healing are not just spiritual enterprises; they are also material events. Every part and every particle of this world is elevated and embraced, lifted up and enlightened by God’s power and presence. This means, as St. Ephraim the Syrian writes: “Wherever you turn, you will see a symbol of God; wherever you look, you can read the handwriting of God.”
How fitting, then, that you should travel from such a great distance – as members of the National Religious Coalition on Creation Care in the United States of America – in order to pray with us on this special occasion, which reflects so profoundly the Orthodox spiritual teaching about the sacredness and beauty of all creation. You represent a broad range of faith communities and church confessions; you embrace the religious and scientific worlds; and you respect both the biblical heritage and ethical principles behind the protection of God’s creation. We are deeply grateful for your presence.
As you know, our personal interest and patriarchal involvement in promoting awareness on creation care began many years ago and continues to this day with the organization of regular ecological summits on an international level and the establishment of critical alliances with important institutions (such as the United Nations) and individuals (including Pope Francis). In all that we do and say, we strive for an inter-religious and inter-disciplinary approach. Precisely because we are convinced that we can only achieve change when we work together, moved by the inspiration of God that created this universe and our planet out of love, and motivated by the preservation and protection of our world for the sake of future generations.
Of course, this world is not just a gift from God; it is a challenge for humanity. We have at last come to learn the truth that we have mistreated the natural environment and its resources. The consequences are plain and painful. They are evident in the air that we breathe, the water that we drink, the food that we consume, the emotional and physical problems that we face in our health, but also in our relationships with each other on the local, regional, national and global levels. This is precisely why we have decided to attend in person the COP 21 conference in Paris later this year and why we have accepted President François Hollande’s invitation to participate actively in the various preparatory meetings. In this regard, we are also pleased to learn of the very recent Clean Power Plan of President Obama, which is a significant step in the right direction for the United States of America and which is already approved by the U. N.
However, this is a day and moment of celebration. We are extremely grateful for your presence, sincerely humbled by your gracious remarks, and greatly honored by your award, the 2015 Steward of Creation Award. May God continue to strengthen the efforts of the National Religious Coalition on Creation Care; may God always strengthen you in your invaluable ministries in the religious as well as in the secular worlds; and may you and your loved ones enjoy the gifts that God has showered on and entrusted to His creation. God bless you all.
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