 Thank you very much, Francescus. I feel like being moderated by the speaker. But let me maybe add a few words about religion and politics in China today to be a very comprehensive presentation made by Francescus. First of all, I think the Communist Party has always had a complicated relationship with religious organizations and religions as a whole. Since the regime on the paper, the ethics regime, and that's a big difference with the regime which preceded the Communist Party, Republic of China, or Imperial China, where religious organizations were much better accepted by the government. And it's also the case, if you look at other Chinese societies in Hong Kong or Taiwan, the cohabitation or coexistence between the state, the government, and religious organizations is much easier in mainland China. Now, there's been a relaxation of religious control in China since the beginning of the reform 40 years ago. And as Francescus was saying, there's been a revival of religious activities. But I think a very important distinction which needs to be made has been already alluded to by Francescus is the distinction the Communist Party makes between freedom of faith, which is well accepted, and freedom of religious organizations. So religious organizations need to be accepted and monitored and also supervised by the Communist Party. For a long time, it was the Sara, which is a funny acronym, the State Administration for Religious Affairs, which has been in charge of the five accepted religions, China. And now the whole administration has been transferred under the Communist Party Central Committee of the United Front Work Department. But the way the parties state, if I may use the term, and ministers' religions and religious organization has remained the same. And the five accepted religions are Taoism, Buddhism, Christianity, or Protestant churches, Islam, and Catholicism. So it means that on the paper, at least, Judaism, orthodoxy are not recognized or not administered the same way as these five religions, although there is a department within the administration in charge of other religions, including in the same basket all these smaller religions in China. Now, in this cynicization of religious activities, there is one thing which is very important to me, which was also mentioned briefly by Francescus, is the distinction made by the current leadership sitting between the religions which are presented as Chinese, or mainly Chinese, as Taoism, but also Buddhism, which entered China in the first century of BC, and what the authorities deem as Western religions, including Islam, Christianity, and Catholicism. And the way those various religious groups or organizations are managed is very different. One of the concern of the authority regarding Buddhism is the commercialization of Buddhism, the fact that a lot of Buddhist temples, abbots, are involved in business activities, which make them very rich, but also which is a perversion of religious activities. And that's one of the danger which has been identified by the sitting people even more than these predecessors. But for non-Chinese religions, I think the danger which has been perceived by the authorities is the danger of penetration of other countries. If you take the example of Christianity, the major danger identified by the authorities in the infants of American or Western, very active evangelical churches, in particular the ones based in the US. Now, it's not a danger which is isolated from politics because one of the expressions of the Yisiva Society, which is a manifestation of the Yisiva Society's kind of opening up and diversification, has been the large appeal of Christianity among a number of, I mean, elite members. And that's a very intriguing kind of association for the authorities because you've seen, for instance, more and more dissidents or human rights lawyers in China who become Christian in the middle of their endeavor to protect human rights or to sort of put pressure on the authorities to open the political system. So that adds up on the danger which is perceived by the authorities in particular today. There's been a number of, Francis has mentioned, a number of examples of stricter control since the pink to cover in 2012 of religious activities. One of the best known examples, as far as Christians are concerned, has been the destruction of crosses of a number of provinces, particularly in the young province, where according to some data, something like 15, 12 to 17,000 crosses have been destroyed in one single province, which for some five years at least was ruled by someone very close to sitting being someone called Siap Arlong. So it's very much sort of also a link to political developments emerging in China since sitting being to cover. Now, as far as Islam is concerned, of course, Francis has mentioned the recent developments in Xinjiang. One thing I would like to add regarding Xinjiang, the fact that the Uyghur movement in favor of independence or in favor of autonomy, political autonomy, by tradition was not religious. It was a secular movement, the Kemalist movement of Turkish Kemalist influence by Turkish modernizers. It became religious rather recently, actually. And last maybe 20 years. 20 years ago, Xinjiang was not very religious. The Islam practiced by most Xinjiang Uyghur people, Kazakh and others, is more kind of Sufi, moderate Islam. But there's been elements of radical Islam coming up, which has been also linked to the fight for more autonomy or even independence of Xinjiang in the last 20 years. So that has been a recent development as far as the political situation in Xinjiang is concerned, which doesn't justify but explain the reaction of the authorities. Now, the policy which has been privileged by the Chinese authorities the last few months or years is something we can discuss if we have a bit of time in the Q&A, so in my view, very counterproductive because it may create more, actually more radical militants than solving the issue. Now, you mentioned, and that's one of the motivations for the Chinese society, this is more people in the Chinese society in China to embrace religion, lack of trust in society. Now, one of the answers of the authority to that lack of trust which is, I think, admitted by a lot of politicians or a lot of government people in China has been the establishment of the trial basis or what has been called in China the social credit system. And the social credit systems aim is precisely to restore trust among citizens or between the government and citizens. Whether it's gonna work is another story because it's very much a top-down kind of endeavor and project and I have some doubts because clearly in what people try to create in embracing religious activities and creating community of faith at the grassroots is precisely community of trusts which have been sort of put in danger with the sort of both communist regime but also the 40 years of reform opening but also a strategy which has focused very much of improving material life but not spiritual life. At least spiritual life has been a big issue. Now, we have to put things into perspective in the sense that, and we may disagree from just as an eye to the magnitude of religious activity that how important religion is for Chinese today. I would add one thing I mean to start with is the fact that contrary to the West or even including Muslim countries, in China you can embrace, you can sort of be getting involved in various religions at the same time. You can be Christian, Buddhist at the same time which is for us Westerners pretty hard to understand. So the approach to religions may be very different from us. The second thing is in many urbanized middle class people, religions doesn't matter that much. It's not something which is structuring their life. Yes, people go to the temple, sometimes practice religions or have some kind of faith but how important religion is for them in their daily life is something which we have to put into perspective. The other thing we have to, I mean Francis has mentioned a few figures. There are discussions about, I mean Islam is clearly the Uighur 20 million, the Huai 20 million or so. So it will remain a minority religion in China which needs to be protected and guaranteed us but at the same time it's not going to be a big issue. Now the big issue for the Chinese leadership today is whether Christianity is going to be emerged so much that it's going to become more important than any other religion. Now there are debates about the number of Christian people in China. Clearly the Catholic is still a minority, it's 1% of the population at most but Protestants and evangelical churches are developing very quickly. So experts kind of are divided about how many Christians you have in China. Some people claim that they are more Christian than Communist Party members or around 100 million Christians in China. I think a more reasonable figure would be 70 million but still it's a large figure for China because it goes, I mean the base was something at the end of the Cultural Revolution and around 20 million at most so it has increased very quickly and the fact that among the elites you've got more and more Christians in China and among the counter elites, so the elites, political elites, who want to put pressure on the system to open a political system are also very often Christians. So Christianity is perceived for these reasons even more of a danger by the Chinese government. So the question is what kind of gravitation in the coming years the government will accept with a lot of churches which are not really underground but which are tolerated at the local level but they're not really associated with what we call the major Protestant organization which is the Three-Self Christian Association which is under the supervision of the government. So you've got what we call a lot of house churches in China. When they remain small, they're tolerated. When they get too big, they're dismantled and so. But again, as Francisus was mentioning at the end of his presentation, the situation is not black and white, it's kind of gray because you've got a lot of theorems among the authorities. For a reason which I have to do with the fact that religion is perceived by the authorities as useful to some degree. So to put the use of Marx's expression which is well-known religion, the opium of the people, it's an opium which if it's used in a moderate way is perceived as a stabilizing force for the Chinese society, including by the authorities. Now, religious organizations also are a useful role in charity, in social programs. And again, if you look at the past, I mean, figure of the Kuomintang where the Kuomintang was in power in China, you see the same kind of views of religious organization to supplement the government's social policy which sometimes are not strong enough to fulfill all the needs of the poor, the disadvantage of the Chinese society. So again, I think there is some acceptance of religious organization, but the party wants to be in control of any kind of organization. Finally, and that's the bottom line, I think of the authorities, this danger of what the Communist Party equals foreign infiltration. And foreign infiltration, not only for changing the soul of the Chinese people but also changing their political mind and sort of precipitating a peaceful evolution of the regime towards another kind of political system. And that's why Christianity will remain perceived by the authorities with a lot of suspicion in the coming up. And much more the Protestants have to say that the Catholic Church as such. So now the context itself, and I've been too long maybe on religious, but it's a context in which the Communist Party is trying to strengthen its ideological discourse and propaganda. But here you've got an irony in the sense that Chinese society has never been more globalized. The youth is very much plugged in and connected to the outside world. And at the same time, it looks like the Communist Party today and the sitting thing is trying to isolate or we isolate China from the rest of the world. And here there is a big irony in the situation and think of tension for the future of China's relations with the outside world. And that's something we may come back to in the future.