Dist. 4, Part 1, Art. 1, Q. 2

Book IV: On the Sacraments · Distinction 4

Textus Latinus

p. 96

Quaestio II. Utrum baptismus deleat omnem poenam.

Secundo quaeritur, utrum Sacramentum baptismi deleat omnem poenam. Et quod sic, videtur.

1. Ad Romanos undecimo¹: Sine poenitentia sunt dona Dei; Glossa: «Gratia Dei in baptismo non requirit gemitum, aut planctum, aut aliquod aliud opus»: ergo videtur, quod baptizatus nullius poenae sit debitor.

2. Item, Augustinus de Cataclysmo²: «Baptizatus es, mundatus es, restitutum est corpus tuum ad statum primi hominis»: ergo si primus homo nullius poenae fuit debitor, videtur similiter, quod nec baptizatus.

3. Item, pronior est Deus ad miserandum quam ad condemnandum, et passio Christi plus meruit³

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quam peccatum Adae demeruit; sed Deus in ultione peccati Adae poenas nobis multiplices inflixit: ergo multo fortius propter meritum passionis Christi non tantum a culpa, sed etiam a poena debet eripere, omni scilicet, quam inflixit.

4. Item, remota causa, removeri debet effectus⁴: sed causa nostrae poenalitatis et mortalitatis fuit culpa: ergo restituta innocentia, iam non debet durare poenalitas aliqua vel mortalitas. Si tu dicas, quod culpa fuit causa mortalitatis, non sic innocentia causa contrarii; contra: «Si oppositum est causa oppositi, et propositum propositi⁵»: ergo cum culpa sit causa ponens mortalitatem, similiter innocentia ponet impunitatem et immortalitatem: ergo si baptismus reducit innocentiam, videtur, quod tollat omnem poenam.

Contra: 1. Videmus, parvulos baptizatos, qui nullam culpam commiserunt, post baptismum multis cruciatibus subiacere; et constat, quod non iniuste: ergo baptismus non absolvit ab omni poena.

2. Item, videtur, quod non debeat ab aliqua poena absolvere, quia Augustinus⁶ dicit: «Aut Deus punit, aut homo punit»; et iterum, secundae ad Timotheum secundo: Iustus est, se ipsum negare non potest: ergo cum dimittere malum impunitum sit relinquere universum inordinatum, sit etiam facere contra iustitiam; videtur, quod Deus in baptismo non debeat ab omni poena absolvere.

3. Item, baptismus magis est remedium contra originale quam contra actuale⁷; sed non curat a poenis contractis per originale: ergo nec absolvit a poenis debitis actuali: ergo videtur, quod a nulla. — Si tu dicas, quod relinquitur ad exercitium⁸; contra: maius est exercitium in poenis personalibus, quam sit in naturalibus: ergo potius deberet illas dimittere.

Propter hoc est quaestio: cum bonus medicus intendat semper radicem morbi curare, et bonum remedium ad hoc feratur; propter quid baptismus relinquit magis poenam fomitis, quae inclinat ad peccatum, quam alias poenas debitas pro peccatis?

Conclusio. Baptismus absolvit ab omni poena aeterna et assumta, non vero ab omni contracta.

Respondeo: Dicendum, quod distinguendum est in poenis. Quaedam enim poenae sunt aeternales, et quaedam temporales. Ab omni aeternali absolvit baptismus delendo omnem culpam. In temporali vero distinguendum, quia quaedam contrahuntur, quaedam assumuntur. Contrahuntur autem sicut fames, sitis et passiones contemporaneae vitae. Quaedam imponuntur et assumuntur, ut ieiunia et corporalia et spiritualia exercitia et laboriosa opera. — Baptismus igitur absolvit ab omni poena aeternali, absolvit nihilominus ab omni poena temporali satisfactoria sive assumta: non autem ab omni contracta, utpote a fame, siti et infirmitate et ceteris poenis spiritualibus⁹.

Ratio autem huius est, quia Deus ad hoc ipsum non ordinavit. Et ratio, quare non ordinavit, est, quia congruum fuit, quod huiusmodi poenalitates in nobis relinqueret, et hoc ad manifestandam aequitatem divini iudicii, ad demonstrandum meritum passionis Christi, ad promovendum meritum liberi arbitrii. — Ad manifestandam aequitatem divini iudicii, ut illa sententia, quam dictaverat de morte Adae et posterorum eius, immobilis permaneret: unde ab illa nemo evadit. — Ad ostendendum fructum passionis Christi: quia, si Dominus curaret naturam et fomitem, filius nasceretur immunis a culpa nec indigeret regenerari a Christo; ideo, ut omnes se ipsius passione noscant egere, data est virtus Sacramento a passione, sive ad hoc ordinatum est, ut poenas remittat personales, non naturales, quia remedium respicit personam, non naturam¹⁰ — ad amplificandum meritum liberi arbitrii; promovent enim ad bonum multiplex huiusmodi poenalitates.

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Dantur enim propter humilitatem, Iob sexto¹¹: Sagittae Domini militant in me, quarum indignatio etc. Propter timoris incussionem, Iob sexto: Terrores Domini militant contra me. Propter sui ipsius cognitionem, Isaiae vigesimo octavo: Tantummodo sola vexatio dabit intellectum etc. Propter stimulationem ad bonum, Michaeae secundo: Surgite et ite, quia non habetis hic requiem. Propter exemplum non peccandi, Zachariae decimo tertio: Adam exemplum meum ab adolescentia mea. In exercitium virtutum, Iudicum tertio¹²: Hae sunt gentes, quas reliquit Dominus, ut erudiret Israel. Propter hoc, ut sint signum adoptionis filiorum, ad Hebraeos duodecimo: Si extra disciplinam estis etc. Propter hoc etiam, ut nemo hoc accipiat in retributionis praemium, ne scilicet homines propter hoc ad baptismum venirent. Si enim daretur ibi immortalitas, propter hoc plures accederent quam propter gratiam, «nec fides tunc haberet meritum, cui humana ratio praeberet experimentum¹³». — Prima igitur ratio, quae dicit, quod remanet poena corporalis; concedenda est.

Ad argumenta pro parte affirmativa:

2. Sed quod dicit Augustinus, quod corpus restitutum est in statum primi hominis; dicendum, quod intelligitur quantum ad innocentiam, non quantum ad naturam.

3. Ad illud quod obiicitur, quod Deus pronior est ad miserandum; dicendum, quod sic decet Deum misereri, ut tamen¹⁴ inviolabilis maneat sententia veritatis; et ideo patet, quod non debuit sententiam latam contra hominem retractare, sed manente sententia, remedium misericorditer adhibere. Et primum fecit quasi compulsus, secundum vero ex se. Rursus, meritum Christi non ordinatur efficaciter nisi his qui ei adhaerent, et ita personas respicit.

4. Ad illud quod obiicitur de causa, dicendum, quod est quaedam causa efficiens et conservans; quaedam inducens, sed non conservans: primo modo habet veritatem, secundo modo non. Exemplum horum est in sole et lumine, gladio et vulnere¹⁵. Primo modo culpa non est causa poenae, sed secundo modo. — Quod tamen obiicitur, quod si oppositum est causa oppositi etc.; dicendum, quod illud est verum, ubi est tota causa¹⁶. — Potest nihilominus dici, quod innocentia non est causa immortalitatis; sed meritoria, sicut culpa fuit meritoria mortalitatis; et quamvis mereatur, tamen divina dispensatione, ut dictum est, non redditur statim.

Ad argumenta pro parte negativa:

2. Ad illud quod obiicitur, quod aut punit Deus, aut homo; dicendum, quod homo aliquam poenam habuit, cum peccavit; aliquam, cum conteritur; residuum vero solvit Christus de suo, et sic non remanet impunitum.

3. Ad aliud dicendum, quod baptismus est remedium respiciens personam, non naturam; et rationes huius dictae sunt. Ideo poenam personalem, non naturalem remittit.

Ad illud quod quaeritur de medico, quod curat radicem; dicendum, quod Deus utroque modo curare potuit; sed tamen magis hoc modo curare disposuit, non ut totum genus curetur simul, sed quilibet, qui vellet curari, et quilibet in propria persona; quia magis adstringebatur Deo, dum hoc¹⁷ recognoscebat beneficium; et divina etiam iustitia hoc exigebat tanquam congruum et decens. Si enim unumquemque nostrum Deus curasset in radice, non sic gratiam Dei cognosceret quilibet nec ita gratus esset de beneficio praestito in alio, sicut de praestito in se ipso.

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English Translation

Question II. Whether baptism removes every penalty.

Secondly it is asked whether the Sacrament of baptism removes every penalty. And that it does seems [so]:

1. In Romans the eleventh¹: The gifts of God are without repentance; the Gloss: «The grace of God in baptism does not require groaning, or wailing, or any other work»: therefore it seems that one baptized is debtor to no penalty.

2. Likewise, Augustine On the Flood²: «You have been baptized, you have been cleansed, your body has been restored to the state of the first man»: therefore if the first man was debtor to no penalty, it seems likewise that neither is the one baptized.

3. Likewise, God is more inclined to have mercy than to condemn, and the passion of Christ merited more³

than the sin of Adam de-merited; but God, in the avenging of Adam's sin, inflicted manifold penalties upon us: therefore much more strongly, on account of the merit of Christ's passion, ought he to rescue [us] not only from guilt, but also from penalty — from every [penalty], namely, which he inflicted.

4. Likewise, the cause being removed, the effect ought to be removed⁴: but the cause of our liability-to-penalty and mortality was guilt: therefore, innocence being restored, no liability-to-penalty or mortality ought any longer to last. If you say that guilt was the cause of mortality, [but] not in this way [is] innocence the cause of the contrary; on the contrary: «If the opposite is the cause of the opposite, then the proposed [is the cause] of the proposed⁵»: therefore since guilt is the cause positing mortality, likewise innocence will posit impunity and immortality: therefore if baptism brings back innocence, it seems that it removes every penalty.

On the contrary: 1. We see that baptized infants, who have committed no guilt, are subject after baptism to many torments; and it is agreed that [this is] not unjustly: therefore baptism does not absolve from every penalty.

2. Likewise, it seems that it ought not to absolve from any penalty, because Augustine⁶ says: «Either God punishes, or man punishes»; and again, in second [Letter] to Timothy, the second [chapter]: He is just, he cannot deny himself: therefore since to let an evil go unpunished is to leave the universe disordered, [and] is also to act against justice; it seems that God in baptism ought not to absolve from every penalty.

3. Likewise, baptism is more a remedy against original [sin] than against actual⁷; but it does not cure from the penalties contracted through original [sin]: therefore neither does it absolve from the penalties owed to actual [sin]: therefore it seems that [it absolves] from none. — If you say that [the penalty] is left for exercise⁸; on the contrary: the exercise is greater in personal penalties than it is in natural [ones]: therefore it ought rather to remit those.

On account of this there is a question: since a good physician always intends to cure the root of the disease, and a good remedy is brought to bear on this; why does baptism leave rather the penalty of the tinder [of sin], which inclines toward sin, than the other penalties owed for sins?

Conclusion. Baptism absolves from every eternal and assumed penalty, but not from every contracted [penalty].

I respond: It must be said that a distinction must be made among penalties. For some penalties are eternal, and some temporal. From every eternal [penalty] baptism absolves by blotting out every guilt. But in the temporal [penalty] a distinction must be made, because some are contracted, some are assumed. Now [those penalties] are contracted such as hunger, thirst, and the sufferings concomitant with [this] life. Some are imposed and assumed, as fasts and bodily and spiritual exercises and laborious works. — Baptism therefore absolves from every eternal penalty, [and] absolves none the less from every temporal satisfactory or assumed penalty: but not from every contracted [penalty], such as hunger, thirst, and infirmity and the other spiritual penalties⁹.

Now the reason for this is that God did not ordain [baptism] for this very purpose. And the reason why he did not so ordain is that it was fitting that he should leave penalties of this kind in us, and this in order to manifest the equity of the divine judgment, to demonstrate the merit of Christ's passion, [and] to promote the merit of free will. — To manifest the equity of the divine judgment, so that that sentence, which he had pronounced concerning the death of Adam and of his descendants, might remain immovable: whence from it no one escapes. — To show the fruit of Christ's passion: because, if the Lord were to cure nature and the tinder [of sin], a son would be born immune from guilt and would not need to be regenerated by Christ; therefore, so that all might know they have need of his passion, power was given to the Sacrament from the passion, or [the Sacrament] was ordained for this, that it should remit personal penalties, not natural [ones], because the remedy regards the person, not the nature¹⁰ — to amplify the merit of free will; for penalties of this kind in manifold ways promote toward the good.

For they are given for humility, Job the sixth¹¹: The arrows of the Lord war in me, the indignation whereof etc. For the striking-in of fear, Job the sixth: The terrors of the Lord war against me. For the knowledge of oneself, Isaiah the twenty-eighth: Vexation alone shall give understanding etc. For stimulation toward the good, Micah the second: Arise and depart, for you have no rest here. For an example of not sinning, Zechariah the thirteenth: Adam [is] my example from my youth. For the exercise of the virtues, Judges the third¹²: These are the nations which the Lord left, that he might instruct Israel. For this, that they might be a sign of the adoption of sons, to the Hebrews the twelfth: If you be without discipline etc. For this too, that no one should receive this as a reward of retribution, lest, namely, men should come to baptism on account of this. For if immortality were given there, on account of this more would come than for grace, «nor would faith then have merit, for which human reason supplies experience¹³». — The first reason, then, which says that the bodily penalty remains, is to be granted.

To the arguments for the affirmative side:

2. But as to what Augustine says, that the body is restored to the state of the first man; it must be said that it is to be understood with respect to innocence, not with respect to nature.

3. To that which is objected, that God is more inclined to have mercy; it must be said that it so befits God to have mercy, yet¹⁴ so that the sentence of truth remains inviolable; and therefore it is plain that he ought not to retract the sentence passed against man, but, the sentence remaining, mercifully to apply a remedy. And the first he did as if compelled, but the second of himself. Again, the merit of Christ is not efficaciously ordained except for those who adhere to him, and so it regards persons.

4. To that which is objected concerning cause, it must be said that there is a certain efficient and conserving cause; [and] a certain inducing [cause], but not conserving: in the first way [the principle] holds true, in the second way not. An example of these is in the sun and light, the sword and the wound¹⁵. In the first way guilt is not the cause of penalty, but in the second way [it is]. — As to what is objected, that if the opposite is the cause of the opposite etc.; it must be said that that is true where there is the whole cause¹⁶. — None the less it can be said that innocence is not the cause of immortality; but meritorious [of it], just as guilt was meritorious of mortality; and although it merits [it], yet by divine dispensation, as has been said, it is not rendered at once.

To the arguments for the negative side:

2. To that which is objected, that either God punishes, or man; it must be said that man had a certain penalty when he sinned; a certain [one] when he is contrite; but the remainder Christ pays from his own [store], and so it does not remain unpunished.

3. To the other it must be said that baptism is a remedy regarding the person, not the nature; and the reasons for this have been stated. Therefore it remits the personal penalty, not the natural.

To that which is asked concerning the physician, that he cures the root; it must be said that God was able to cure in both ways; but yet he disposed rather to cure in this way, not that the whole race should be cured at once, but each one who would wish to be cured, and each in his own person; because [a man] was the more bound to God when he¹⁷ acknowledged this benefit; and the divine justice also demanded this as fitting and becoming. For if God had cured each one of us in the root, no one would so recognize the grace of God nor be so grateful for a benefit bestowed in another, as for one bestowed in himself.

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Apparatus Criticus

1
Cfr. infra d. 16. p. II. a. 3. q. 1. — Superius voci Sacramentum codd. FHY (bb a secunda manu) praemittunt tantum. Subinde pro quod fuit veniale edd. et pauci codd. quod est veniale. Inferius pro Ideo dicunt alii codd. EGI Ideo sunt alii, qui dicunt.
Compare below, d. 16, part II, a. 3, q. 1. — Above, before the word Sacramentum ("Sacrament") codices FHY (bb in a second hand) prefix tantum ("only"). Next, for quod fuit veniale ("which was venial") the editions and a few codices [read] quod est veniale ("which is venial"). Below, for Ideo dicunt alii ("Therefore others say") codices EGI [read] Ideo sunt alii, qui dicunt ("Therefore there are others who say").
2
Cap. 2. n. 2: Baptizatus es, mundatus, unctus oleo, restauratum est corpus tuum ad priorem statum primi illius hominis ante peccatum. — Pro de Cataclysmo i. e. de Diluvio (cfr. Eccli. 40, 10.) non pauci codd. falso de Catechismo.
Chapter 2, n. 2: "You have been baptized, cleansed, anointed with oil; your body has been restored to the former state of that first man before sin." — For de Cataclysmo, i.e. On the Flood (compare Sirach 40:10), not a few codices wrongly [read] de Catechismo ("On the Catechism").
3
Edd. supplent tamen.
The editions supply tamen ("yet").
4
Vide Aristot., II. Phys. text. 37. (c. 3.); V. Metaph. text. 3. (IV. c. 2.), et Avicenna, Metaph. tr. 4. c. 1.
See Aristotle, Physics II, text 37 (c. 3); Metaphysics V, text 3 (IV, c. 2), and Avicenna, Metaphysics treatise 4, c. 1.
5
Aristot., IV. Topic. c. 4: Si oppositum in opposito, et propositum in proposito erit. — Inferius pro impunitatem cod. F impoenalitatem.
Aristotle, Topics IV, c. 4: "If the opposite [is] in the opposite, then the proposed will be in the proposed." — Below, for impunitatem ("impunity") codex F [reads] impoenalitatem ("penaltylessness").
6
Enarrat. in Ps. 44, 8. n. 18. et in Ps. 58, 6. serm. I. n. 13; Serm. 19. (alias 4. ex Sirmond.) n. 2; Serm. 20. (alias 3. ex Sirmond.) n. 2, et Serm. 29. (alias 3. de Diversis) c. 5. n. 6. Cfr. III. de Lib. arb. c. 13. n. 44, ubi de relatione peccati ad divinam iustitiam et ordinem universi (vide tom. II. pag. 770, nota 1.) agitur. — Seq. textus Scripturae est II. Tim. 2, 13.
Expositions of the Psalms, on Psalm 44:8, n. 18, and on Psalm 58:6, sermon I, n. 13; Sermon 19 (otherwise 4, from Sirmond), n. 2; Sermon 20 (otherwise 3, from Sirmond), n. 2, and Sermon 29 (otherwise 3, "On Diverse Matters"), c. 5, n. 6. Compare On Free Will III, c. 13, n. 44, where the relation of sin to divine justice and the order of the universe is treated (see vol. II, p. 770, note 1). — The following text of Scripture is 2 Timothy 2:13.
7
Vide quaest. praeced.
See the preceding question.
8
Ut insinuat Magister, hic in lit. c. 6. — Vat. relinquuntur poenae contractae ad exercitium. Mox pro personalibus plurimi codd. poenitentialibus, quae lectio (ut ex corp. quaest. liquet), licet in textum recipi posset, non tamen ita clare oppositionem membrorum, de qua agitur, exprimit, praesertim cum tam in corp. quaest. quam in solut. ad hanc obiectionem codd. utantur verbo personalis. Alex. Hal., S. p. IV. q. 8. m. 8. a. 2. § 2. circa finem: Maius est exercitium in poenis poenalibus (?) [ita etiam cod. A] quam in poenis naturalibus sive fomitis.
As the Master suggests, here in the text, c. 6. — The Vatican edition [reads] relinquuntur poenae contractae ad exercitium ("the contracted penalties are left for exercise"). Next, for personalibus ("personal") very many codices [read] poenitentialibus ("penitential"), which reading (as is clear from the body of the question), although it could be received into the text, does not yet so clearly express the opposition of the members under discussion, especially since both in the body of the question and in the solution to this objection the codices use the word personalis ("personal"). Alexander of Hales, Summa, part IV, q. 8, member 8, a. 2, § 2, near the end: "The exercise is greater in penal penalties (?) [so also codex A] than in natural penalties or [the penalty] of the tinder."
9
Vat. poenis talibus.
The Vatican edition [reads] poenis talibus ("such penalties").
10
Cfr. II. Sent. d. 32. a. 1. q. 2, ubi etiam plura habentur, quae ad solut. obiectionum spectant. — Superius post a Christo cod. B cum Alex. Hal., loc. cit., prosequitur Deo, ut ergo omnes; eandem lectionem exhibent codd. CE, omisso tamen ergo.
Compare Sentences II, d. 32, a. 1, q. 2, where also more is found that pertains to the solution of the objections. — Above, after a Christo ("by Christ") codex B, with Alexander of Hales, loc. cit., continues Deo, ut ergo omnes ("by God, that therefore all"); codices CE exhibit the same reading, though omitting ergo ("therefore").
11
Vers. 4: Quia sagittae Domini in me sunt, quarum indignatio ebibit spiritum meum, et terrores Domini militant contra me. — Seq. textus est Iob 6, 4; tertius est Isai. 28, 19; quartus Mich. 2, 10; quintus Zach. 13, 5.
Verse 4: "For the arrows of the Lord are in me, the indignation whereof drinketh up my spirit, and the terrors of the Lord war against me." [Job 6:4] — The following text is Job 6:4; the third is Isaiah 28:19; the fourth Micah 2:10; the fifth Zechariah 13:5.
12
Vers. 1: Hae sunt gentes, quas Dominus dereliquit, ut erudiret in eis Israel. — Seq. textus est Hebr. 12, 8. — Pro Propter hoc, ut sint multi codd. Propter hoc, ut sit.
Verse 1: "These are the nations which the Lord left, that he might instruct Israel by them." [Judges 3:1] — The following text is Hebrews 12:8. — For Propter hoc, ut sint ("For this, that they might be") many codices [read] Propter hoc, ut sit ("For this, that it might be").
13
Secundum Gregor., II. Homil. 26. n. 1. in Evang. homil. — Ultima haec ratio est August., II. de Peccat. merit. et remiss. c. 31. n. 50, et Anselm., de Concord. praesc. Dei cum lib. arb. q. 3. c. 9. Cfr. etiam hic lit. Magistri, c. 6.
According to Gregory, II, Homily 26, n. 1, in the Homilies on the Gospels. — This last reason is from Augustine, On the Merits and Remission of Sins II, c. 31, n. 50, and Anselm, On the Concord of God's Foreknowledge with Free Will, q. 3, c. 9. Compare also here the text of the Master, c. 6.
14
Codd. A E I K N at inde. Pro miserandum cod. A miserendum. In fine solut. pro nisi his, qui ei adhaerent cod. F nisi in his, qui ei inhaerent.
Codices A E I K N [read] at inde ("but thence"). For miserandum ("to have mercy") codex A [reads] miserendum. At the end of the solution, for nisi his, qui ei adhaerent ("except for those who adhere to him") codex F [reads] nisi in his, qui ei inhaerent ("except in those who cleave to him").
15
Recedente enim sole, recedit lumen sive illuminatio, remoto autem gladio, non removetur sive sanatur vulnus. Cfr. infra d. 27. a. 1. ad 2.
For when the sun withdraws, the light or illumination withdraws; but when the sword is removed, the wound is not removed or healed. Compare below, d. 27, a. 1, ad 2.
16
Cfr. II. Sent. d. 19. a. 3. q. 1. ad 3. et d. 33. a. 1. q. 2. ad 3. — Inferius pro sed cod. U scilicet; communis lectio codd. explicatur a codd. KN aa (P a secunda manu) efficiens, sed. Vide Alex. Hal., loc. cit., ubi docet, quod gratia et peccatum non sint proprie causae, a quibus immortalitas et mortalitas corporis inducantur eo modo, quo ab ipsis vita et mors animae praestantur. «Unde mortalitas, quae est ex privatione vitae corporalis, magis dicenda est poena hominis ex animadversione divinae sententiae quam ex causatione culpae. Et dico causatione simpliciter, non meritorie; per se enim loquendo, culpa est causa meritoria mortis corporalis, immo annihilationis simpliciter; non autem est causa sicut privationis vitae animae» etc.
Compare Sentences II, d. 19, a. 3, q. 1, ad 3, and d. 33, a. 1, q. 2, ad 3. — Below, for sed ("but") codex U [reads] scilicet ("namely"); the common reading of the codices is explained by codices KN aa (P in a second hand) efficiens, sed ("efficient, but"). See Alexander of Hales, loc. cit., where he teaches that grace and sin are not properly causes by which the immortality and mortality of the body are brought about in the manner in which life and death of the soul are afforded by them. «Whence mortality, which is from the privation of bodily life, is rather to be called the penalty of man from the animadversion of the divine sentence than from the causation of guilt. And I say causation simply, not meritoriously; for speaking per se, guilt is the meritorious cause of bodily death, indeed of annihilation simply; but it is not the cause as of the privation of the life of the soul» etc.
17
Pro dum hoc codd. vel ut vel et.
For dum hoc ("when this") codices [read] either ut ("that") or et ("and").