De profectu mortis (c. 1200)
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Renier of St. Laurent's theological treatise examines death through the lens of Christian spiritual advancement, reframing mortality not as an end but as a progression toward divine union, while offering pastoral guidance on detachment from worldly concerns and preparation for a holy death.
Author and Historical Context
Renier of St. Laurent and 12th-Century Liège: De profectu mortis (Latin for “On the Progress of Death” or “On the Profit of Death”) was written by Renier (or Reiner) of St. Laurent, a Benedictine monk in Liège (modern Belgium) en.wikipedia.org . Renier entered the Abbey of St. Laurent in Liège around the mid-12th century and became renowned for his learning and piety deutsche-biographie.de . In 1197 he was appointed prior of St. Laurent, a position he held for 33 years until his death in 1230 deutsche-biographie.de . Renier lived amid a vibrant intellectual milieu – Liège had been an important center of ecclesiastical learning (though by Renier’s time its prominence was waning as Paris and other schools rose) en.wikipedia.org . He was an active writer of his era, producing theological, devotional, and historical works. His known writings range from chronicles of local events (such as the Triumphale Bulonicum about a siege in 1141 en.wikipedia.org ) to saints’ lives and spiritual treatises deutsche-biographie.de . This diverse output shows him to be both a historian of his community and a spiritual teacher. Renier even attended the Fourth Lateran Council in 1215, indicating his engagement with major church affairs of his time deutsche-biographie.de . In summary, the author was a well-educated Benedictine clergyman writing in the late 12th and early 13th century, an era marked by monastic spiritual literature and the consolidation of medieval scholastic theology.
The Monastic and Theological Setting: Renier wrote De profectu mortis within a monastic context that highly valued meditations on death and the afterlife. Medieval monks were urged to “remember death daily” as a spiritual exercise – a directive found even in the Rule of St. Benedict (6th century) and echoed through the centuries. By the 12th century, reflecting on one’s mortality had become a commonplace of Christian devotion, intended to foster humility, detachment from worldly vanities, repentance, and hope for eternal life. The time in which Renier lived saw a flourishing of moral and devotional treatises. Monastic writers and clergy often composed memento mori works encouraging the faithful to live in view of death and judgment. Renier’s Liège was not isolated from broader currents: the Church in this period combated heresies and emphasized orthodox teachings on salvation, sin, and penance – themes closely tied to how one viewed death. In the generation before Renier, for example, Cistercian writers and others had penned sermons on death and the vanity of the world (de contemptu mundi). It is in this climate that Renier’s treatise takes shape: De profectu mortis addresses the spiritual meaning of death for Christians, drawing on Scripture and the patristic tradition. Notably, St. Ambrose’s De bono mortis (“On the Good of Death”, 4th century) had earlier argued that death, introduced as a consequence of sin, is turned by God into a beneficial opportunity – a release from worldly burdens and a gateway to life with God degruyterbrill.com degruyterbrill.com. This positive, even paradoxical, view of death as a “good” or a “gain” resonated in later medieval thought. By Renier’s time, theologians like Augustine still taught that death is a penalty for sin, yet there was also a “minority report” tradition (exemplified by Ambrose) emphasizing the spiritual benefits of death degruyterbrill.com degruyterbrill.com. Renier’s work can be seen as part of this lineage that views the Christian’s death not merely with dread, but as potentially edifying – a moment of spiritual progress or “profectus.”

Modern view of the former Abbey of Saint-Laurent in Liège. Renier spent his monastic life here, eventually serving as prior. Monastic communities like St. Laurent emphasized spiritual disciplines such as daily reflection on mortality.
Overview of De profectu mortis
Text and Preservation: De profectu mortis is structured as a treatise in two books (libri duo), although the second book survives only in part – extant manuscripts preserve only a fragment of Book II dokumen.pub . The work was not widely copied in the Middle Ages and remained relatively obscure; it was rediscovered in a manuscript of St. Laurent and first published in the 18th century by Bernard Pez gallica.bnf.fr , then later included in Migne’s Patrologia Latina vol. 204. Renier’s treatise falls into the genre of “devotional literature” or “edifying writings” (in the words of one biographer, “fromme Erbauungsschriften” deutsche-biographie.de ). Unlike his historical chronicles, this work is a theological-moral reflection intended to edify and exhort readers in their spiritual life. Significantly, De profectu mortis is written in the form of a personal address: Renier directs the work to a friend named William (Latin Guillelmus or Wilhelmus). In the text he speaks to this person in a familiar, fraternal tone. At one point (Book I, chapter 3) Renier explicitly addresses “my dear William,” indicating the work may have originated as a lengthy letter of spiritual counsel brill.com . William is described as “quondam scholasticus” (a former scholastic or schoolmaster) in one source, suggesting he may have been an educated cleric or teacher who sought Renier’s guidancedocumentacatholicaomnia.eu. By framing the treatise as advice to a friend, Renier gives De profectu mortis a pastoral and conversational character. This also situates the treatise’s purpose: it aims to guide an individual soul (and by extension, all readers) to understand death in a spiritually fruitful way.
Aim and Structure: The title “On the Progress of Death” immediately signals the paradox Renier unpacks – how can death, which seems to be an end, involve progress? Renier’s core aim is to show that for the faithful Christian, death is not a defeat but a step forward in God’s plan. Book I lays the groundwork by discussing the nature of death and why it need not be feared by a believer. Book II appears to have intended to delve further into specific aspects or to provide additional examples and applications, but since only a small portion of Book II survives, our knowledge of its full content is limited dokumen.pub . From the surviving text of Book I (and the fragment of Book II), we can infer a logical flow: Renier likely begins by citing Scripture and authorities to redefine death as something that can be beneficial (profectus , meaning advancement or profit). He then gives moral exhortations on how to prepare for death and use the thought of death to advance in virtue. Throughout, he supports his arguments with biblical examples, theological reasoning, and perhaps anecdotes of saints or holy persons – common tools in medieval devotional literature.
Main Themes and Arguments in De profectu mortis
1. Death as Gain and “Progress”: Renier’s primary argument is that physical death, when viewed through the eyes of faith, is in fact a gain for the righteous – an idea grounded in St. Paul’s famous assertion “to die is gain” (Philippians 1:21). He interprets death not simply as the cessation of life, but as a transition that advances the soul toward its ultimate goal: union with God. This theme echoes earlier patristic ideas, especially those of St. Ambrose. In De bono mortis , Ambrose had argued that “the good of the soul is not lost by death, but is increased” degruyterbrill.com . Renier similarly insists that the soul’s goodness and blessedness are augmented when it leaves the burdens of the mortal body behind. While acknowledging that death entered the world as a result of sin (a consequence of the Fall), Renier emphasizes God’s merciful providence in repurposing death for our salvation degruyterbrill.com degruyterbrill.com. For the faithful Christian, death is the doorway to eternal life – it “perfects” our earthly journey. Thus, what appears as a loss is actually a form of spiritual progress: the soul moves forward (proficiscitur) from the temporal realm into the eternal, hopefully to enjoy the vision of God. Renier likely cites Psalm verses and wisdom literature to support this idea (for example, “Precious in the sight of the Lord is the death of His saints” (Ps 116:15) and “The day of one’s death is better than the day of one’s birth” (Eccl 7:1)), as these were commonly used to illustrate the profit found in a holy death. The profectus in the title thus refers to the advancement of the soul that occurs in a graced death: it is a passage to a better life. Far from being an absurd claim, Renier grounds this in Christ’s own death and resurrection – by Jesus’s death, death itself was transformed into the pathway to life. In sum, a key theme is a hopeful, even optimistic, theology of death as a beneficial step in the divine economy of salvation.
2. Detachment from the World: In order to see death as a positive profectus , Renier argues that one must practice detachment from worldly things during life. A person who clings to earthly pleasures, wealth, or honors will understandably find death terrifying and bitter – for it deprives them of all they cherished. But one who, while alive, “dies” to worldly attachments and lives for God will find in death a sweet release and consummation. Renier illustrates this with biblical exempla. One striking example he uses is the calling of the patriarch Abraham: God commanded Abraham “Leave your country and your father’s house…” (Genesis 12:1). Renier reads this as an allegory for dying to the world. Just as Abraham transiit (“crossed over”) from his homeland without looking back, so the devout soul must cross out of its attachment to the earthly life in order to journey toward the heavenly homeland ru.scribd.com . Renier notes that Abraham never returned to the land he left – symbolizing that once we set our hearts on heaven, we should not return to the attachments of this world. By such detachment, death is foreshadowed in life : the person, in a sense, practices for physical death by an ongoing spiritual dying to self and to sin. This classical monastic idea (often phrased as “daily dying”) runs throughout the treatise. Renier likely invokes Christ’s words as well: “Whoever loses his life for my sake will find it” (Matthew 16:25). The profit of death is only realized if one has “lost” the worldly life willingly for the sake of Christ. Consequently, Renier exhorts William (and all readers) to cultivate contempt for the vanities of this world (contemptus mundi) and to live in penance and humility. Then, death will not come as a wrenching loss, but as the culmination of one’s gradual departure from the world – a departure begun in the heart long before the final breath.
3. The Christian’s Triumph over the Fear of Death: Renier addresses the natural fear of death and seeks to alleviate it through faith. He acknowledges, implicitly, the horror and uncertainty that death holds for humans. Part of his argument is apologetic or consoling: he wants to convince his reader that through Christ, death has been defanged. He undoubtedly points to Christ’s resurrection as the event that transforms death’s meaning. The title “On the Progress of Death” itself contains a gentle polemic against the common view of death as purely negative. Renier frames physical death as something that can be useful – a strange notion to the secular mind, but intelligible to the Christian mind enlightened by Scripture. He likely quotes Saint Paul’s longing “to depart and be with Christ, for that is far better” (Phil 1:23) and “O death, where is thy sting? O grave, where is thy victory?” (1 Cor 15:55). By such references, he shows that fear of death is overcome by the hope of what lies beyond death. Moreover, Renier stresses God’s mercy and the merits of Christ: a faithful person can face judgment with trust in God’s promises. This is not to encourage presumption, but to encourage a peaceful acceptance of death in God’s time. In one portion of the text, Renier may recount a pious story (possibly from the Desert Fathers or a hagiography) about a saint who met death willingly. For instance, medieval writers often cited the example of St. Martin of Tours (who died serenely praising God) or other monks who greeted death as a sister. By including such an anecdote, Renier would underscore that the experience of death can be one of spiritual victory , not defeat. Ultimately, the treatise portrays the Christian as triumphing over death’s terrors by the power of faith. Death becomes an act of obedience to God’s will and a final testimony of trust – the last and greatest act of a virtuous life.
4. Moral Exhortation to Prepare for Death: While much of De profectu mortis is theological, its heart is profoundly practical and pastoral. Renier repeatedly urges the reader to prepare for death through a righteous life. He likely enumerates concrete spiritual practices: constant repentance (the “little books of tears” he wrote, Lacrymarum libelli tres , complement this theme of penitential weeping), prayer and the sacraments, works of charity, and imitation of Christ’s humility. By living in this way, one builds up a kind of readiness for death. Renier might use the parable of the wise and foolish virgins (Matthew 25) as an illustration – the wise keep their lamps trimmed in expectation of the Bridegroom (Christ), symbolizing souls prepared for the end. Another likely emphasis is on daily meditation on death. Renier would encourage William to often imagine the hour of his death, to consider the vanity of earthly glory and the reality of standing before God. Such meditation, far from morbid, is meant to spur conversion and improvement of life (hence “profectus” – progress – even before death itself). In this sense, profectus mortis could also be understood as progress toward death : the moral progress one makes as one approaches death. Every day rightly used is a step forward in that journey. Renier’s argument is that if one lives well – dying to sin and living in Christ – then one will die well. A holy death is the crown of a holy life. Conversely, he issues warnings about dying in sin: the text almost certainly contains admonitions about the second, spiritual death (eternal death) that one risks through unrepented sin. This serves to sober the reader: while death can be a gain, it will only be so for those who are in God’s grace. Thus Renier likely balances his consoling tone with earnest warnings against complacency. The overall thrust, however, is hopeful encouragement – encouraging the reader to strive for sanctity so that death will be met with confidence and even joy.
Medieval illumination (c.1410) of the _Office of the Dead : monks chant around a coffin in a church. Such imagery reflects the era’s spiritual focus on death and the afterlife. In works like De profectu mortis , death is treated not with despair but as a moment entwined with prayer, hope, and the community’s faith._
Stylistic and Rhetorical Features
Form and Structure: De profectu mortis is organized as a didactic treatise, but with the personal touch of a letter. Renier addresses the reader in the second person (especially his dedicatee, William), which lends the prose a direct and heartfelt quality. The text is divided into two books, and within these it likely has clearly marked chapters or sections (the Patrologia Latina edition notes chapter divisions, e.g., “Caput Primum,” “Caput II,” etc.). This structure suggests a logical progression of thought, as Renier methodically develops his argument. The surviving Book I probably begins with an introduction or prologue framing the question of death, then proceeds through a series of reflections or “steps.” Each chapter might tackle a sub-theme: for example, one chapter on the scriptural foundation for death as gain, another on examples of holy people, another on practical advice. The use of a bipartite structure (two books) might indicate a division of topics – perhaps Book I is more theoretical or exegetical, and Book II more practical or exhortative. Unfortunately, since Book II is fragmentary, the full intended balance is uncertain.
Language and Tone: Renier’s Latin style, as gleaned from related works and the nature of devotional literature, is likely polished yet accessible. He was writing in the 12th-century Latin Renaissance, when educated clerics could write in a rhythmical, sometimes Ciceronian Latin. However, because this is a work of spiritual edification, Renier avoids overly scholastic jargon or convoluted argument. The tone is fraternal and earnest. At times, it may rise to passionate exhortation – for instance, he might pose rhetorical questions like: “O man, why do you fear the path that all the saints have trod?” – followed by assurances of God’s faithfulness. He often speaks in the imperative mood to urge the reader: “Consider, beloved friend, how short is this life… Prepare your soul…” etc. Throughout, the tone balances comfort and urgency , much like a sermon. Indeed, one can detect a homiletic quality in the rhetoric: Renier uses devices common in preaching, such as repetition for emphasis, lists of examples, and scriptural allusions.
Use of Authorities and Imagery: As a learned monk, Renier peppers the treatise with quotations and allusions. The primary authority is Scripture. Expect to find numerous biblical citations (sometimes in Latin paraphrase). For example, when discussing detachment, he invokes Christ’s command to the rich young man: “Go, sell all you have … and come follow me” – illustrating voluntary poverty in life so that one has no regret at death. He also likely quotes or references Church Fathers (Ambrose, Augustine, Gregory the Great) and perhaps classical wisdom (he might, for instance, echo the Stoic Seneca on the inevitability of death, though always framed by Christian doctrine). The rhetorical strategy is to root his counsel in respected authority, giving weight to his words beyond his personal opinion.
Imagery is another striking feature. Renier does not write in abstractions alone; he employs vivid metaphors and analogies. One such image already noted is the journey of Abraham leaving his homeland – a biblical image applied to the soul’s journey from this world ru.scribd.com . He may use the metaphor of life as a pilgrimage or as a tempestuous sea from which death is the harbor of safety. Another common medieval image is the world as a fading flower or smoke , contrasted with the everlasting bloom of eternity. Renier also employs the image of sleep : death as a sleep from which one awakens in a new dawn – comforting the reader that, as sleep restores, so death will bring renewal in resurrection. The rhetorical effect of these images is to engage the reader’s imagination and to reframe how they feel about death. Rather than horror, these images evoke acceptance and even longing (e.g. seeing death as the soul’s homecoming after exile).
Exempla and Anecdotes: True to medieval practice, Renier likely includes exempla – illustrative anecdotes or short narratives. These could be drawn from Scripture (the death of patriarchs, martyrs, etc.) or from hagiography. For instance, he might recount how St. Jerome or another Father confronted death with equanimity, or how a humble monk he knew died in great peace, edifying the brethren. By telling such stories, Renier provides concrete models for William to emulate. It also breaks up the prose, adding human interest and relatability. Given that Renier wrote other saintly biographies (he authored Vitae of local saints deutsche-biographie.de ), he was certainly comfortable narrating holy deaths as exemplars.
Emotion and Persuasion: The style of De profectu mortis is not dry theology; it is meant to move the will. Renier employs what we might call an affective pedagogy – appealing to both reason and emotion. He invites the reader to meditate along with him: at times the prose may shift into a prayerful mode, almost like an address to God or a soliloquy on the human condition. Such passages draw the reader into reflection. Renier might, for example, momentarily speak in the voice of a dying person or of Death personified, as a rhetorical device to jolt the reader. The overall persuasion technique is gentle but firm: Renier, as a friend and clergyman, uses fatherly concern, scriptural truth, and imaginative vision to convince William (and us) of his message. By the end of Book I, one senses a crescendo of resolve – the reader is meant to be not only intellectually convinced that “to die is gain,” but inwardly resolved to live in such a way that when death comes, he can say “welcome sister Death, I have been expecting you.”
Theological and Intellectual Significance
Context in Medieval Thought: De profectu mortis provides a window into 12th-century spirituality and theology. Theologically, Renier’s work aligns with orthodox Christian doctrine on death while emphasizing a facet that was somewhat countercultural: the positive value of death. In the broader medieval context, death was often depicted in sermons as the great terror – mors horrenda – used to scare people from sin (e.g. vivid depictions of the grim reaper, hell, and the danse macabre came slightly later in the 14th–15th centuries). Renier’s approach is notably more balanced and hopeful. It anticipates the later Ars moriendi (“Art of Dying”) literature of the 15th century, which similarly aimed to prepare Christians for a good death. In fact, Renier can be seen as an early contributor to a developing tradition of “death preparation” guides. He addresses many of the same concerns: fear, temptations at death (like despair or attachment), and the need for prayer – themes that formal Ars moriendi texts systematized a few centuries later funeralguide.co.uk funeralguide.co.uk. In Renier’s era, scholastic theology was beginning to delve into questions of the afterlife (for example, debates about purgatory were intensifying around the 12th century). Renier does not engage in speculative questions of, say, purgatorial fire or the mechanics of resurrection; his interest is deeply practical and pastoral. This highlights an intellectual divide of the time: while university theologians analyzed death in abstract doctrinal terms, monastic writers like Renier kept the focus on personal sanctification and experiential wisdom. His work complements scholastic thought with a dose of monastic sapientia (wisdom literature). It also reflects the Benedictine ethos of his abbey – a life oriented toward the ultimate goal of “ut in omnibus glorificetur Deus” (that God may be glorified in all things, including our death).
Use of Sources and Originality: Renier’s treatise is not a groundbreaking theological innovation; rather, its significance lies in how it synthesizes and applies longstanding Christian insights for his contemporaries. He draws heavily on patristic ideas (we see Ambrose’s influence, as noted, and likely echoes of Augustine’s City of God where appropriate). He may also have been inspired by contemporary voices. One could speculate that he knew of treatises like De contemptu mundi by his near-contemporary Bernard of Cluny (a 12th-c. Benedictine who wrote scathingly about the world’s vanities in verse). Renier’s contribution is to articulate a coherent, gentle doctrine of death’s “profectus” that could speak to the hearts of ordinary clerics and monks. The fact that he wrote it as an intimate admonition to a friend gives it a personal dimension that more formal treatises lack. We might consider De profectu mortis as a bridge between monastic tradition and the emerging didactic literature for the laity. Although intended for a learned friend, its content could easily have been shared in sermons to laypeople or monks. In that sense, Renier’s work participates in the 12th-century movement of devotional democratization – making deep spiritual concepts accessible outside the cloister as well.
Theological Balance: Renier’s theology of death is notable for its balance of eschatological hope and moral responsibility. He does not minimize the gravity of death – indeed, by urging preparation, he implicitly affirms the Church’s teaching that one’s state at death (in God’s grace or not) is decisive for salvation. Yet, against any fatalistic or grim view, he shines a light on God’s mercy and the joys that await the faithful. In a time when people often died young and suddenly, whether by disease or war, such a message would have been pastorally valuable. It taught people neither to despair in fear nor to live recklessly, but to adopt a vigilant, hopeful stance. Renier’s emphasis on detachment and virtue ties into the broader theological virtue of hope : hope oriented toward heaven encourages one to let go of earth. Intellectually, this reflects the scholastic harmonization of virtues (faith in Christ’s promises, charity in life, hope in death).
Critical Evaluation: Modern readers might find some aspects of De profectu mortis challenging or illuminating. On one hand, its view of death is markedly different from modern secular views – Renier sees death through the lens of faith entirely, whereas today death is often medicalized or swept under the rug. His work thus offers a counter-cultural reminder of mortality’s spiritual dimension. On the other hand, some might critique that viewing death as a good could risk downplaying the natural human grief or the valuing of earthly life. Renier, however, would respond (and indeed in the text likely does) that earthly life is precious precisely as the seed whose full flower is only seen after death. He is careful not to glorify death for its own sake (Christian doctrine never sees death as inherently good – it is what God brings out of death that is good). The modern theological reader can appreciate Renier’s fidelity to orthodoxy: he does not stray into any heterodox positions (for instance, he does not advocate suicide or a disdain for the body – rather, he upholds the body’s dignity by speaking of resurrection implicitly). If anything, De profectu mortis is a testament to a healthy Christian humanism: it acknowledges human fear and sadness, yet elevates the discussion to focus on spiritual growth and destiny.
Finally, Renier’s work has historical value in understanding medieval attitudes. While death was ubiquitous in the Middle Ages (due to plagues, limited medicine, etc.), De profectu mortis shows an intellectual and spiritual grappling with death, not just an acceptance. It adds nuance to the often caricatured medieval obsession with death – revealing that beneath artistic motifs of skeletons and grim reapers lay a thoughtful theology that sought to find meaning and grace in the end of life. Renier contributed to that meaning-making. His voice, though not widely known, harmonizes with those of greater fame (like St. Bernard of Clairvaux, who in the same century wrote eloquently on longing for heaven) and foreshadows later spiritual classics on dying well.
Conclusion
De profectu mortis stands as a gentle mirror held up to the medieval Christian soul, asking: How will you face your death, and what profit will you reap from it? Renier of St. Laurent answers with the wisdom of Scripture and monastic tradition – urging that if we live in Christ, death will be our gain , our step forward into the fullness of life. Historically rooted in the 12th-century Liège monastic context, the treatise transcends its time with its universal themes of mortality and hope. The work’s combination of personal tone, rich theology, and practical exhortation exemplifies the best of medieval devotional writing. Stylistically, Renier’s approachable yet literary Latin, replete with imagery and authoritative references, draws the reader into a contemplative journey. Theologically, the text strikes a balance between warning and consoling, never losing sight of the victory offered by Christ over the grave.
In reading De profectu mortis today, we not only learn about medieval beliefs but also confront our own view of death. Renier’s core message – that in the face of death, faith transforms the end into a new beginning – remains a poignant and challenging insight. It invites a reorientation of our lives here and now, so that the moment of death, uncertain yet inevitable, may find us prepared, hopeful, and centered on God. In that sense, the “progress of death” is not morbid fatalism but a call to continual spiritual progress. As Renier might counsel, each day we die a little to sin and self, each day we move a little closer to our true home. Thus, when Sister Death finally comes, we can greet her as a friend. The legacy of De profectu mortis is this wise and profoundly Christian understanding: for those who seek God, even death itself becomes a servant – the last step in the soul’s ascent to the arms of its Creator. deutsche-biographie.dedegruyterbrill.com
Sources:
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Renier of St. Laurent (Reinerus monachus S. Laurentii Leodiensis), De profectu mortis , in Patrologia Latina , vol. 204 (Paris: Migne, 1855) gallica.bnf.fr brill.com.
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Allgemeine Deutsche Biographie, “Reinerus” (1889) – biographical entry on Renier of St. Laurent deutsche-biographie.de deutsche-biographie.de.
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Ambrose of Milan, De bono mortis – see analysis in J. Goering, “God and the Goodness of Death” degruyterbrill.com degruyterbrill.com.
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Medievalists.net, Memento Mori: Medieval Images of Death (2023) – discussion of late-medieval attitudes and art on death medievalists.net medievalists.net.
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The Office of the Dead (Book of Hours leaf, c.1410) – Illuminated manuscript miniature, Museum of Fine Arts Boston collections.mfa.org collections.mfa.org, illustrating medieval funeral rites (image used above).
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