{"id":11248,"date":"2025-01-08T10:09:44","date_gmt":"2025-01-08T15:09:44","guid":{"rendered":"https:\/\/www.alleluia.nyc\/?page_id=11248"},"modified":"2025-12-06T21:38:37","modified_gmt":"2025-12-07T02:38:37","slug":"january-2025","status":"publish","type":"page","link":"https:\/\/www.alleluia.nyc\/?page_id=11248","title":{"rendered":"January 2025: Seven Deadly Sins that Separate Us from God"},"content":{"rendered":"\t\t
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\"Weekly Challenge\" January 2025: Seven Deadly Sins that Separate Us from God<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\"Sloth\"\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Week Beginning January 26, 2025\u00a0<\/span><\/strong><\/h6>
Sloth\u00a0<\/span><\/strong><\/h6>
Sloth, also known as acedia, is described as physical, mental, and spiritual laziness. It is symptomatic of a sinful attitude toward life that is devoid of hope and gratitude. Horace refers to sloth as a wicked, destructive siren; Cato the Younger warns, \u201cFlee sloth; for the indolence of the soul is the decay of the body.\u201d Acedia originally derives from the Greek word ak\u0113deia<\/em> which broadly translates to mean \u201cwithout care.\u201d<\/h6>
The Catechism of the Catholic Church<\/em> designates acedia or spiritual sloth as a sin against God\u2019s love, going \u201cso far as to refuse the joy that comes from God and to be repelled by divine goodness\u201d (CCC 2094).\u00a0In his Summa Theologiae<\/em>, Saint Thomas Aquinas characterizes sloth as “sorrow about spiritual good.” This oppressive sadness and despair results from denying the goodness of God, rejecting His grace, neglecting the gifts of the\u00a0Holy Spirit, and disrespecting the significance of being a creature of God.<\/h6>
Spiritually slothful people believe they cannot cooperate with God\u2019s grace, they are unworthy of being saved, or God has cast them away. They shun right living and spiritual growth, because they feel the Christian way of life is too toilsome. They are unwilling to regard making sacrifices for the greater good. Their resulting melancholy produces listlessness in temporal activities, abandonment of their responsibilities, and apathy toward helping others. Sloth slows the mind and fosters an indifference concerning obligations to God, to others, and to ourselves.<\/h6>
In such a way, acedia becomes a sin of omission or a failure to do something good. This differs from the other deadly vices, which lead to sins of commission or sins committed through actual immoral thoughts, words, or deeds. Sloth prompts our downfall by hindering our righteous undertakings.<\/h6>
The tepid tendencies of acedia place it in the center of the seven deadly sins. The first three deadly sins\u2013pride, envy, and wrath\u2013are cold-hearted vices which isolate the individual by hardening their heart to the pain and suffering of others. The last three deadly sins\u2013avarice, gluttony, and lust\u2013are warm-hearted vices or sins of the flesh. Peter John Kreeft references Revelation 3:16 when he comments: \u201cSloth simply does not play God\u2019s game, either with him or against him. It sits on the sidelines bored while life and death are at stake\u2026Better either hot or cold than lukewarm.\u201d\u00a0<\/h6>
Pope Saint Gregory the Great assigns six daughters to sloth: malice, spite, faint-heartedness, despair, sluggishness in regard to the Ten Commandments, and wandering of the mind after unlawful things. In addition to the traits discussed above, we see sloth exhibited as dejection, depression, despondency, disinterest in life, withdrawal, lack of affect, task avoidance or shortcuts, lack of discipline, distraction, carelessness, alienation, anxiety, inability to concentrate, boredom, indifference, lack of motivation, messiness, lethargy, somnolence, idleness, tardiness, restlessness of the body, impatience, lack of charity toward others, chagrin, self-pity, cowardice, peevishness, grumbling or inappropriate remarks, bitterness, rancor, aversion to prayer, impiety, and animosity toward those who love God. It is a red flag for negligence, plagiarism, unsafe conditions, secularism, and relativism.<\/h6>
Workaholic lifestyles, captivation by idle activities or shallow pastimes, and preoccupation with worldly distractions are also rooted in sloth, because those proclivities prevent full participation in the spiritual and charitable pursuits necessary for salvation. Even worthwhile activities can cease to promote virtue when they eclipse the necessary balance for a holy life.<\/h6>
Diligence is our remedy for slothful behavior. Through diligence, we can work thoroughly, completely, and persistently to grow in grace in conjunction with guidance from the Holy Spirit. We can apply zeal and care to our efforts, maintain our integrity consistently, budget our time wisely, and serve others with charity. Benjamin Franklin notes that \u201cDiligence overcomes difficulties; sloth makes them.\u201d<\/h6>
This week, follow Saint Augustine\u2019s guidance to \u201cPray as though everything depended on God. Work as though everything depended on you.\u201d\u00a0Reflect on the areas where you fall prey to slothful behavior and contemplate why. Do you immerse yourself in work to elude struggles in your family or social life? Do you prefer your virtual reality to your actual life? Are you refraining from prayer, because you feel you could never become a saint? Confess the sins of your past, and then let them go. Do not fret over \u201cwhat ifs.\u201d Strive to improve your relationship with God, and challenge yourself to grow in personal holiness. Even great saints like Saint Augustine start out as indulgent sinners. Trust in God\u2019s love, the power of prayer, and the benefits of mercy.<\/h6>
Take some time to discern how to best utilize your gifts to serve God and others. Stay focused on your overall goal, and break it down into manageable objectives to prevent becoming overwhelmed. Set a schedule to prioritize your responsibilities. Increase your accountability by sharing your thoughts with someone you trust.<\/h6>
Are there areas in your life where you are losing hope? Bring your dreams and fears to the Lord. Ask for His help, and have faith in His plan for you. Saint Francis de Sales encourages us: \u201cDo not despair over your shortcomings. Start over each day. You make spiritual progress by continually beginning again and again.\u201d<\/h6>
Saint Ignatius develops the Daily Examen as a spiritual exercise of prayerful reflection. Express your gratitude to God. Review what you do and what you fail to do. Consider the obstacles you face and ways to overcome them. Assess your best and worst moments of the day with emphasis on where you witness God\u2019s work and where you are blind to God. Resolve to do better with God\u2019s grace, and seek forgiveness for your sins. Learn more about the Daily Examen in this video<\/a>, and use this prayer card<\/a> as a reference.<\/h6>
Recognize that spiritual growth is a process that takes time. You will have all of eternity to either reap the benefits from the efforts you make during this earthly life or to pay the price for your sloth. It is not too late to get off of your couch and onto your knees!<\/h6>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Week Beginning January 19, 2025\u00a0<\/span><\/strong><\/h6>
Wrath\u00a0<\/span><\/strong><\/h6>
Wrath or unreasonable anger is categorized by uncontrolled feelings of hatred and rage that promote an obsession for revenge and punishment. Saint Thomas More explains:<\/h6>
\u201cThis deadly cancer of anger from which so much harm grows: It makes us unlike ourselves, makes us like timber wolves or furies from Hell, drives us forth headlong upon the points of swords, makes us blindly run forth after other men’s destruction as we hasten toward our own ruin.\u201d<\/h6>
While the Bible <\/em>describes wrath and anger as abominations that are embraced by the sinner (Ben Sira 27:30), Mark Twain eloquently warns, \u201cAnger is an acid that can do more harm to the vessel in which it is stored than to anything on which it is poured.\u201d<\/h6>
Aristotle classifies the three species of troublesome anger as choler, sullenness, and sternness. A\u00a0choleric\u00a0person angers quickly, even for a small cause; a sullen\u00a0person bitterly broods for an extended duration, remaining sad in the beautiful light of God\u2019s world; a stern\u00a0or ill-tempered person orders life toward revenge and will not cease the rancorous wrath until vengeance is served.<\/h6>
Saint Thomas Aquinas describes how anger escalates from thoughts in the form of internal mental churn, to words such as verbal outbursts, and to deeds like violent behaviors. The six daughters of this vice follow the same inflammatory pattern. The first two daughters, indignation and swelling of the mind, are disorders of thought. Clamor (disorderly or confused speech), contumely (harsh or insulting language), and blasphemy are disorders of speech. Finally, quarreling\u00ad\u00ad (including physical encounters) is a disorder of action. Understanding that wrath can cause a simple thought to erupt into a deadly attack, experts advise that we strive to temper our anger. \u201cRefrain from anger; abandon wrath; do not be provoked; it brings only harm\u201d (Psalm 37:8).<\/h6>
Wrath is a red flag for the majority of violent crimes, including school, domestic, or workplace violence, active shootings, rapes, arsons, suicide bombings, vandalism, terrorism, and public disturbances. Wrath can elevate a lesser crime into a fatal situation and can be triggered when someone feels marginalized.<\/h6>
Ancient beliefs contend that violent passions like wrath originate from deep within the body. For that reason, bile is now synonymous with anger and irritability. Just as bile removes toxins from our body, anger can serve as an outlet for the toxic triggers in our life.<\/h6>
Rightly-reasoned anger can motivate us to correct wrongdoings and seek justice for the common good. Although anger is a natural response in our world broken by sin, we are cautioned to control our anger instead of allowing our anger to control us. When we respond out of love rather than out of hatred, righteous anger serves an important purpose to remedy disordered states of affairs. For that reason, Saint Thomas Aquinas in his Summa Theologiae<\/em>\u00a0states that “lack of the passion of anger is also a vice.” Unreasonable patience is a moral defect, because it encourages evil, fosters negligence, and confuses right and wrong. The Catechism of the Catholic Church <\/em>distinguishes between sinful anger and righteous anger as follows:<\/h6>
\u201cBy recalling the commandment, \u2018You shall not kill,\u2019 our Lord asked for peace of heart and denounced murderous anger and hatred as immoral.\u00a0<\/h6>
Anger\u00a0is a desire for revenge. \u2018To desire vengeance in order to do evil to someone who should be punished is illicit,\u2019 but it is praiseworthy to impose restitution \u2018to correct vices and maintain justice.\u2019 If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. The Lord says, \u2018Everyone who is angry with his brother shall be liable to judgment\u2019\u201d (CCC 2302).<\/h6>
Left unregulated by reason, the passion of anger degrades into madness. Saint John Chrysostom says that “anger differs in no way from madness; it is a demon while it lasts, indeed more troublesome than one harassed by a demon.” Because wrath can be both physically and spiritually deadly, we must rationally judge the appropriateness, frequency, and intensity of our anger. We evaluate if the anger is just, if it is directed toward the correct object\u00ad\u00ad, if it is motivated out of love not vengeance, and if the response matches the severity of the offense.<\/h6>
Appraising our anger, however, presents challenges. There are numerous scriptural references that affirm how anger itself poisons our judgement. We must also take care to respond gently, lest we fall prey to countering incendiary activity with anger. Saint John Cassian observes:<\/h6>
\u201cNo matter what provokes it, anger blinds the soul\u2019s eyes, preventing it from seeing the Sun of righteousness. Leaves, whether of gold or lead, placed over the eyes, obstruct the sight equally, for the value of the gold does not affect the blindness it produces. Similarly, anger, whether reasonable or unreasonable, obstructs our spiritual vision.\u201d<\/h6>
Referencing the instructions of Saint Paul in Ephesians 4:26-27, Saint John Cassian suggests that we avoid sinful consequences by focusing our anger against our self-indulgent thoughts rather than using it to harm ourselves or others. We can find insight and courage to redirect our anger against our own vice and temptation through Jesus Christ, who turns his own violent death into a path toward salvation for mankind.<\/h6>
In order to convert potentially destructive anger into a positive life force, we must first critically evaluate our passions. This week, keep a journal of all the things\u2013big and small\u2013that make you angry. At the end of the week, determine what precipitates your anger. What are you fighting for?<\/h6>
Evagrius of Pontus challenges us to heed what our anger is protecting:<\/h6>
\u201cDo not give an evil sword to the devil by getting inflamed by anger\u2026Over what, pray tell me do you fall to fighting, if indeed you have scorned food, riches, and esteem? And why do you feed this dog, if you claim to own nothing? If it barks and attacks people, obviously it has possessions inside and wants to guard them. Such a person is far from pure prayer, for anger is the destroyer of such prayer.\u201d<\/h6>
Are we guarding food, riches, or esteem? What do these items and the degree to which we defend them say about our priorities? The roots of wrath reveal our desire for possessions, security, control, power, and pleasure. Are we ordering our love for those aspirations above our love of God? \u00a0Are we favoring the visible over the invisible, the flesh over the spirit, and the transitory over the eternal? Or, are we willing to surrender to God and trust in His providence? Saint Maximos the Confessor remarks:<\/h6>
\u201cIf you totally fulfill the command to love your neighbor, you will feel no bitterness or resentment against him whatever he does. If this is not the case, then the reason why you fight against your brother is clearly because you seek after transitory things and prefer them to the commandment of love.\u201d<\/h6>
Anger is often prompted when we feel slighted. Saint Thomas More attributes this reaction to over-valuing ourselves:<\/h6>
\u201cFrom what does such contrariness arise in habitually angry people, but from a secret cause of too high an opinion of themselves so that it pierces their heart when they see any man esteem them less than they esteem themselves? An inflated estimation of ourselves is more than half the weight of our wrath.\u201d<\/h6>
Blaming others for our wrath is a major obstacle to overcoming it. We deny responsibility for our emotions when we make excuses and assign fault to others. Note that an angry person will become frustrated with inanimate objects when people are unavailable for condemnation. Regardless of the source of our anger, our progress in responding virtuously should result from development of our own patience rather than righteous behavior of another person.<\/h6>
According to Saint Catherine of Sienna, \u201cThere is no sin or wrong that gives a man a foretaste of hell in this life as anger and impatience.\u201d To that end, patience is the virtue that conquers wrath. “Love is patient” (1 Corinthians 13:4). Patience brings thoughtful reason to angry surges. It reminds us of the consequences of our actions. Patience helps us reflect on our situation with meekness, humility, and compassion. It empowers us to control our emotions. Patience leads us to charity, mercy, and forgiveness. Pope Saint Gregory the Great concludes that \u201ca person who piously considers that he also has something which others must bear patiently in him will be easily disposed to bear patiently injuries he receives from others.\u201d<\/h6>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Week Beginning January 12, 2025\u00a0<\/span><\/strong><\/h6>
Envy\u00a0<\/span><\/strong><\/h6>
The Catechism of the Catholic Church<\/em> describes envy as \u201cthe sadness at the sight of another’s goods and the immoderate desire to acquire them for oneself, even unjustly\u201d (CCC 2539). The philosopher Socrates calls envy \u201cthe ulcer of the soul.\u201d Saint Augustine views envy as “the<\/em> diabolical sin.” When taken to extremes, envy inspires the first murder (Genesis 4:1-8) and causes death: \u201cBut by the envy of the devil, death entered the world\u201d (Wisdom 2:24).<\/h6>
Envy is not simply admiring the advantages of another. Saint Thomas Aquinas observes that “charity rejoices in our neighbor\u2019s good, while envy grieves over it.\u201d Envy is an insatiable desire to covet or destroy the traits, status, abilities, possessions, or rewards of the other. An envious person suffers a discontented longing for those goods expressed by despair, hostility, and resentment. The underlying source of envy is often a feeling of unworthiness or inferiority. Envy differs from jealousy in that envy seeks to obtain what one does not yet possess, while jealousy is triggered by a threat to something already obtained.<\/h6>
Pope Saint Gregory the Great teaches us that the daughters born from envy are detraction, tale-bearing (calumny), joy at the misfortune of others (schadenfreude), grief at the prosperity of others, and hatred. In his Summa Theologiae<\/em>, Saint Thomas Aquinas explains that the struggle resulting from envy is progressive. During the first stage, one seeks to tarnish the reputation of another\u2013either openly in the form of detraction or secretly in the form of tale-bearing. In the following stage, one either succeeds in defaming the other and exults over their misfortune, or one fails at detraction or calumny and becomes sorrowful over their prosperity. In the final stage, hatred emerges from the hinderance of attaining what is envied.<\/h6>
In our ever-competitive society where perception often replaces reality, envy is fueled by a bombardment of unhealthy comparisons to others. We are often tempted to squander our resources to create a picture-perfect image of our lives or to keep up with those we lionize. We waste our time obsessing over someone else\u2019s blessings instead of appreciating our own gifts. Saint Augustine wisely remarks, \u201cResentment is like drinking poison and waiting for the other person to die.\u201d<\/h6>
Envy leads to isolation, loneliness, and bitterness when our inability to get what we think we deserve drives us apart from others and from God. Left unchecked, this vice may fool us into believing that those we envy actually wish to harm us. Envy can be physically and mentally destructive, leaving us miserable, stressed, and weak. \u201cA heart at peace gives life to the body, but envy rots the bones\u201d (Proverbs 14:30). We find envy displayed through gossip, teasing, sarcasm, criticism, ridicule, scorn, spite, unnecessary rivalry, antagonistic behavior, prejudice, and back-stabbing. Envy is a red flag for false accusations, public shaming, libel, slander, harassment, bullying, sabotage, and theft.<\/h6>
Kindness is the key to overcoming envy. By showing love to those we might otherwise envy, we learn from them. We both gain insight into how they reap their bounty and appreciate the trials they endure in the process. Compassion and considerate behavior help us foster a positive relationship with others and support them when they are in need. Appreciating their fullness enables us to share their joy. Saint Paul instructs us to \u201cRejoice with those who rejoice, weep with those who weep\u201d (Romans 12:15). When something good is achieved in this world, the benefits can be enjoyed by everyone. When others are blessed, we are blessed, too.<\/h6>
This week, look for areas where you may fall into the trap of envy. When appropriate, let your desires motivate you toward self-improvement. Recognize that your true identity is defined less by your outward appearance and more by the charity in your heart. Rather than wanting what others might have, give thanks for what you do have. Reflect on the many blessings God has shared, and trust that His plan for you is greater than anything you can imagine.<\/h6>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Week Beginning January 5, 2025\u00a0<\/span><\/strong><\/h6>
Pride\u00a0<\/span><\/strong><\/h6>
Sin enters into the universe when Lucifer rebels against serving God. Lucifer becomes enamored with his awesome beauty, power, and wisdom\u00ad\u00ad\u2013all of which are gifted to him from God. He wishes to be served and to be worshipped; he wishes to raise his throne above God. His pride leads to this first and fundamental sin. In the book Mere Christianity<\/em>, C. S. Lewis explains: \u201cThe essential vice, the utmost evil, is Pride. Unchastity, greed, drunkenness, and all that, are mere flea-bites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind.\u201d<\/h6>
Although theologians dispute the order of the seven deadly sins by severity, they predominantly agree that pride is the mother of all the capital vices. Pride is both the source of other sins and a component within sins. It is a direct aversion from God through an unwillingness to recognize and serve Him. While aversion from God is a consequence of all sins, it is the very essence of pride. It is the deadliest vice, because it drives the greatest division between man and God. Pride turns us away from our love for God and from our love for one another.<\/h6>
\u201cPride goes before destruction, and a haughty spirit before a fall\u201d (Proverbs 16:18). Original Sin introduces sin into our world and to humanity. Satan promises the forbidden fruit turns people into gods. He tricks Eve into believing God is limiting her potential; he seduces Eve with the temptation that she no longer needs to serve Him. Pride causes shame, destruction, and ruin. It distances Adam and Eve from God.<\/h6>
In his Summa Theologiae<\/em>, Saint Thomas Aquinas refers to pride as an \u201cinordinate desire of one’s own excellence.\u201d Pope Saint Gregory the Great describes four species of pride: claiming to possess an excellence that one does not have, crediting one\u2019s excellence to oneself, recognizing the excellence originates from God but only because one is more deserving of it, and despising or denigrating others through an unwillingness to share an excellence given from God undeservedly.<\/h6>
The habit of hubris disposes us to believe we are greater than what we actually are. When we feel we are morally superior and above the law, we are at risk to place our needs before all others and to neglect the common good. Pride goes beyond feeling positive about ourselves to actually thinking we are better than everyone else. It promotes our contempt for others as we exploit them for our own personal gain. Pride creates an attitude of entitlement fueled by all of our selfish tendencies. It leads to a quest for power and attention. The daughters of vainglory are disobedience, boastfulness, hypocrisy, contention, obstinacy, discord, and love of novelties. We see pride in acts of deceitfulness, narcissism, vanity, arrogance, conceitedness, disbelief, sycophancy, self-importance, humiliation of others, pomposity, shamelessness, defiance, false intellect, moral relativism, desire for status, reliance on earthly things, and rejection of criticism. Pride can lead to violence from protests, hate crimes, wars, and terror threats.<\/h6>
The modest and selfless behavior of humility guards against pride. \u201cBut he bestows a greater grace; therefore, it says: \u2018God resists the proud,\u00a0but gives grace to the humble.\u2019 So submit yourselves to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you\u201d (James 4:6-8). Through God\u2019s grace and provision, we overcome our innate pride when we imitate Christ who comes to serve and we reject Satan who desires to be served. In The Purpose-Driven Life<\/em>, Rick Warren sums it up: \u201cHumility is not thinking less of yourself, but thinking of yourself less.\u201d<\/h6>
\u201cIf anyone would like to acquire humility, I can, I think, tell him the first step\u201d writes C.S. Lewis. \u201cThe first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed.\u201d<\/h6>
This week, reflect on how pride conflicts with faith. Think about what makes you \u201cproud.\u201d Do you credit God for your gifts, share your blessings with others, and maintain a healthy balance within your life? When you have a problem, do you seek God\u2019s help, or do you try to fix everything by yourself? Do you obsess about your appearance and status, or are you thankful for the assets you have? Do you feel the need to receive constant attention, to post everything about yourself on social media, and to seek on-going approval from others? Do you compromise your values to fit in? Are you open to listening to the opinions of others, or do you think you are always right? Do you make everything about yourself? Is your self-image in line with what other people think about you? Do you love people for who they are or for what they can do for you? Do you put others down to build yourself up? Are you realistic about your strengths? Do you exaggerate your credentials or your contributions? Do you always have to be in charge? Do you desire more than you deserve? Do you place a higher value on finite goods than on God? Do you believe that God loves you? Are you ashamed to confess your sins?<\/h6>
Pride turns our gaze inward at the cost of everything else. We begin to grow in virtue when we shift our focus toward God in service to Him and to others.<\/h6>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tFebruary 2025<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

“Weekly Challenge” January 2025: Seven Deadly Sins that Separate Us from God Week Beginning January 26, 2025\u00a0 Sloth\u00a0 Sloth, also…<\/p>\n","protected":false},"author":1,"featured_media":11503,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-11248","page","type-page","status-publish","has-post-thumbnail","hentry"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t