Feast upon the Word Blog

A blog focused on LDS scriptures and teaching

The Life of Holiness, Romans 1:8-15 (pp. 89-110)

Posted by Robert C. on March 28, 2013

Having covered the first seven verses in about 70 pages, Jim covers the next 7 verses in a mere 20 pages (give or take). This change in speed is a bit jolting, and I think it’s a nice effect: having grown accustomed to a very ponderous and leisurely pace, really savoring the flavors of the first 7 verses, it feels like we’re approach these next 7 verses fast-food style. I’m not sure if Jim planned this effect, but I’m guessing he’ll be pleased with it, especially the way it effects a yearning for slow and careful reading.

In fact, I think that, in many ways, this is the greatest value of Jim’s book: not so much its content, which is of course wonderful, but its provocation—to read slowly, thoughtfully, and care-fully. This provocation is effected in various ways, not only by the 70 pages devoted to only 7 verses, but by the many years that Jim has devoted to writing this book. In our modern world, with its whirling pace and scant regard for old-fashioned concepts like “holiness,” this is a timely message. And this suggests one (demythologized) way to understand the value of scripture itself: having individuals, families and communities engaging in canonical texts, representing some of the best literature of the ages, is a uniquely effective way to preserve and pass on the best of humanity to subsequent generations. (NB: I’ve done a bit of reading recently on theories trying to explain the intellectual success of the Ashkenazi Jews, and I am, of course, quite sympathetic to the theories that tie this success to the Talmudic tradition.)

On to the content.

Verse 8

Paul writes that the faith of the saints in Rome is “spoken of throughout the world.” Jim emphasizes how this makes clear that Romans was written “to those who are already obedient . . . but who, nonetheless, stand in need of repentance” (p. 92). This nicely captures an important reason that Romans is such a powerful book. It is one thing to have a momentary desire to be obedient to the Gospel. It is quite another to live a life in fidelity to that desire. This challenge manifests itself in numerous ways, and it is a challenge that if not met, reflects very poorly on whatever person or institution claims adherence to the Gospel.

I have a friendly ongoing debate with a fellow ward member: he likes to argue that obedience without a pure or righteous desire is nevertheless important and valuable; in contrast, I like to focus on the problem of not having pure or righteous desires, focusing on how we need to purity these desires. We spar, in other words, on the question of whether righteous action without righteous desire is really righteous. It’s been a fun and insightful sparring, and it’s made me appreciate various nuances of the tension between desire and action.

In last week’s discussion, we talked about a closely related issue, how love and obedience and intertwined. If we love a person or a principle, we try to align our actions and thoughts with this desire. Because we are imperfect, we often stumble in our efforts to do so. In many ways, our desires are tested or proved in how we respond to this inevitable stumbling.

Fostering righteous desires, within ourselves and our communities, is a difficult task, but the stakes couldn’t be higher.

Verse 9

Paul writes that he serves God spiritually by preaching the Gospel. In reflecting on the idea of service, Jim writes that “service is a form of worship” (p. 94). Having grown up in the Church, this is a very familiar idea, but this week’s reading has given me new insight and renewed appreciation for it. I’m not quite sure why. Perhaps it’s because the term “worship” is somewhat mysterious: what does it really mean to worship something or someone?

My 7-year-old son has gotten very interested in Minecraft, a computer game that has become very popular among his friends. It’s interesting from my perspective as a father to see how addictive this game is for him, and how this addiction works, and how this addiction interacts with our own parental efforts to curb his addiction. In the end, I think it’s a matter of desire and competition for his attention and interest. I’ve only just started to have discussions with him hoping to help him be more self aware about the addictive nature of his desire to play video games. In contrasting this desire with his less addictive desire to be nice to his younger sisters, I’ve found a food analogy that resonates with him (which is probably why food analogies are on my brain, and got included above): being nice to his sisters is a spiritual vegetable, whereas video games are like candy or junk food.

As a fairly new father, and a teacher by profession, experiences like these are especially meaningful to me as I see the world more and more from the perspective of a teacher rather than a student, and as I ponder the scriptures from this new perspective. Paul’s expressions that reveal insight into his own character and desires, and his role as both a slave and as an apostle, are analogous. In this sense, the way in which Paul enacts a mode of cultivating desires, in responding to God’s call (and love), and the way that Paul attempts to cultivate desire in the saints he is writing to, is perhaps inseparable from the actual content of Paul’s message. Paul is giving the Romans (and us) his best-served vegetable dish for the soul.

Verse 10

Jim’s discussion of Paul’s phrase “by the will of God” is very nice. On my reading, this discussion of the relation between God’s will and the church community builds on the Jim’s discussion of verse 9 on the (possible) harmony of body(/flesh) and spirit. To feel kinship with Latter-day Saint strangers is a curious thing, and reflecting on this jointly felt commitment to God’s goodness, that we’ve all already committed ourselves to, indeed creates a kind of bond. Reflecting on this curious bond is instructive for better understanding our various relationships: to our own bodies, desires, communities, strangers, and God. Our recognition of each other as disciples serves as a reminder of our own discipleship.

This is also the power of scripture: by recognizing the essence of discipleship, sainthood, and apostleship, as articulated in scripture (incl. Paul’s epistle), we in-so-doing cultivate desires to act according to vision of goodness that comprises the essence of these very callings.

So, regardless of what other differences we might have as a diverse body of saints, we are unified by the singular goodness that Christ’s word (as brought to us by Paul) calls us to.

Verses 11-12

After a nice discussion of the term “spiritual,” Jim writes about the term “gift” in verse 11 that Paul’s “message itself is a spiritual gift to the Roman saints” (p. 98). Jim also says with regard to verse 11, “This letter is a way of supporting and establishing, or strengthening, the members in Rome” (p. 99). Jim also mentions the specificity connoted by the Greek term for “established” (p. 99).

Taking these thoughts together, and in light of what I’ve emphasized above, we have a rich account of how Paul is faithfully fulfilling his calling as an apostle by the very act of writing this letter to the Romans. By reading and contemplating Paul’s words, as delivered to us via Jim’s interpretation/translation, we are in turn participating in this same calling/work/service.

Jim’s discussion of verse 12 further develops these themes further: “In the community of the church, faith in God founds and creates faith in one another, and faith in one another strengthens our faith in God” (v. 101). Because the idea and phrase “strengthen our faith” is used so frequently in the modern Church, I like thinking about strengthening faith in terms of the cultivation of desire idea that I discussed above. To become strong in the faith isn’t about propositional statements that we intellectually assent to. Rather, it is a matter of cultivating desires to enact the goodness that God calls us to—and being faithful to these desires.

Verses 13-15

What strikes me most about Jim’s discussion of verses 13 through 15 is the communal themes. “Brethren” is a somewhat surprising word choice because Paul hasn’t met the saints in Rome. But, if we are unified by our jointly shared commitment to Christ, then we share a spiritual kind of intimacy that this term emphasizes.

If I am recalling correctly, when I sat in on some of Jim’s classes he expressed a preference for being addressed “Brother Faulconer.” That made an impression on me for a variety of reasons. First of all, I don’t think “pious” is a word that comes to mind when most of us think of Jim. His spirituality isn’t ceremonious or in any way affected. I’m not sure I’ve ever heard Jim pray, but I imagine his speaking tone during prayer to be rather plain, without the kind of extra-reverent tone that is, in my experience, common among the Saints. Although someone might criticize Jim on this score, I find it exemplary and endearing because I see him thinking that all of our relations are essentially inflected by the spiritual brotherhood and sisterhood that he shares with all his Mormon (or, as the case might be, Christian) interlocutors. (Another reason Jim’s “Brother Faulconer” preference left an impression on me is because I was, at the time, at that somewhat awkward stage of being a young professor at BYU who was trying to adjust to the idea of thinking about professors as equal colleagues rather than as being in a position of sufficient superiority that should be reflected in my form of address. Somehow, I ended up deciding to just call Jim Jim instead of Brother Faulconer, and he doesn’t seem to mind….)

It is in this same sense that we are indebted/obliged toward one another (v. 14). And it is in this same sense that Paul’s preaching of repentance is to be taken in good faith, as an act of loving rebuke—inasmuch as there is rebuke inherent in his letter—rather than any flavor of a holier-than-thou rebuke (v. 15). I remember Jim saying that to disagree is a sign of love and respect. (Jim tells a story of a well-respected British professor at BYU—whose name currently escapes me—who other colleagues were often timid disagreeing with, and who complimented Jim on not being afraid to disagree with him….)

Jim’s discussion of the term “fruit” (v. 13, pp. 103-105) is also very interesting. On my reading, Jim uses the term basically as an excuse to foreshadow his understanding of the relation between faith and works that will be worked out at more length later: if we allow God, and God’s word, to work in us, we will be good, and good works will naturally follow. This is very different from thinking we can produce good works by “concentrating on the fruit we produce,” or “comparing our fruit to that of others,” or “gritting our teach, cinching our belts, and making a firm decision to produce better fruit.” Jim’s writing here is a great critique of attitudes that are very common among us, and attitudes that we are all prone to at various times.

I’m curious how to link up this idea of Jim’s, that I’ll call a “production-oriented” account of fruitful works, with the idea of being mutual debtors in the Church. I apologize for trying to think for about this in such explicitly philosophical terms, but this linkage might be conceived in Levinasian terms as follows: by focusing on others in a truly ethical and responsive way—that is willing to mourn with them, listen to them, and serve them—we become distracted from any agenda we might come up with that governs our actions in an effort to produce good works.

I’m currently reading a fascinating book on Aristotelian ethics (The Retrieval of Ethics by Talbot Brewer) that links these two ideas in a slightly different way, and in a way that seems more directly relevant to Paul’s writing in these two verses. The subtle difference, as I see it, is in how Levinas understands the ethical obligation to respond to another person, without really giving an account of why we feel obligated to respond others. (OK, this probably isn’t very fair to Levinas, since I’m very rusty on his philosophy, but please bear with me.) On Brewer’s reading of Aristotle, in contrast, we have a particular obligation to respond to friends who embody a form of goodness that we are deeply drawn to. There is, then, an inarticulable, non-finite good that we glimpses in our friends, and this glimpse draws us to them, and motivates us to trust them to learn about life and the various forms of goodness that we desire. Applying Brewer’s reading of Aristotle to the community of saints, we can say that the reason we are indebted to each other is because others have also covenanted to follow Christ, and this binds us to them in the same way that we are naturally inclined to think of our obligations to our temporal siblings who we have practiced seeing goodness in over the years living under the same roof and/or interacting with the same parents.

Brewer critiques a production-oriented understanding of ethics by leveraging his reading of Aristotle in a similar way. Because we do not have a clear grasp of what is good about different sorts of relationships or activities, we cannot simply think about such things in terms of producing right action. Rather, a better conception is to think about a constant desire to have a better and better understanding of what is good in these relationships and activities—and perhaps not just what is good, but what potential there is for good.

So, the composer keeps composing, and the singer keeps singing, and the lover keeps loving (and the reader keeps reading), constantly striving to enact these practices more perfectly. This dialectical striving for excellence is increasingly enjoyable, just as there is a virtuous circle enacted in any good friendship—more experiences, whether good or bad, generate a more rewarding friendship, if both friends are faithful to the essence of the friendship. And, as we commit ourselves to this kind of mutually rewarding friendship, we feel an obligation to help and serve them as excellently as possible. Because we are covenantally committed to our fellow saints, this is a nice account of how this commitment works.

Well, I’ve been spitballing these last few paragraphs, and I don’t have time to improve them. But my hope is to have helped in some small way in thinking about the relation of these two points that Jim draws from Paul regarding (1) a proper, non-production-based attitude toward good works and (2) the nature of our obligations to fellow saints. What links the two, in short, is our mutual love and commitment to the Gospel of Christ—and, in our particular case, our study of how Jim’s book delivers Paul’s book about this Gospel to us….

6 Responses to “The Life of Holiness, Romans 1:8-15 (pp. 89-110)”

  1. Robert C. said

    (Arthur Henry King — that’s the British BYU prof I was trying to remember.)

  2. joespencer said

    Sorry I’m so late on this one: I’ve been traveling. I’ll get to it tomorrow morning!

  3. joespencer said

    Robert, thanks for these comments. They’re very helpful. I’ll add only one brief reflection.

    The passage that most stood out to me in this week’s reading comes on page 101: “Comfort, strength, and hope come not only through our faith in Christ as individuals, but also through our faith in and with one another. In the community of the church, faith in God founds and creates faith in one another, and faith in one another strengthens our faith in God. . . . We speak of my faith and his faith. But Paul speaks of the faith that is between or among [us], a collective faith.” I really like this way of talking: faith-between or faith-among. Fidelity can’t be trust merely in God, nor can it be trust merely in each other, nor again can it be trust merely in what has set our trust in motion (some event). Fidelity is a kind of weave of all of these, if it’s to be strong enough to ground and motivate hope and love. That strikes me as right, and as something worth thinking about carefully.

    I’m reminded of a concept articulated by Jean-Luc Nancy: partager, a French word that weaves together the idea of departure (the departure, for instance, of Christ in His death) and the idea of sharing (the sharing among each other, for instance, of Christ’s body and blood in the celebration of Christ’s death). On Nancy’s account, it’s impossible to think of either of these two notions without the other, since it’s precisely the transcendence-producing gesture of divine departure (again: Christ’s death) that allows for the immanent sharing among mortals of real community (again: the communion), and since it’s precisely the immanent sharing among mortals of real community that gives the transcendence-producing gesture of divine departure to appear. Faith in Christ is faith in Christians is faith in Christ.

    Jim has been talking about the community of the covenant (as I attempted to highlight with my comment on last week’s reading; see here). Here I see that talk becoming clearer, the basic stakes of communal covenant taking real shape. If we’re going to speak of the life of holiness, we’ve got to speak of the life of faith, and faith is always faith-between or faith-among. I’m eager to see how this is further clarified as we turn to verses 16-17, Paul’s first programmatic announcement in this letter….

  4. cherylem said

    Before moving on with the group I just wanted to add a very few words here. Like many of yours, my life is exceptionally busy just this moment but I did carve quiet time out for reading these pages last week. I am so happy for this motivation – thank you again Robert for starting this whole endeavor because I am pretty sure that it would be much harder for me to finish this book in any sort of timely way without this structure. I appreciate all the other comments above.

    I jotted a few ideas down that I wanted to develop later but now the skeleton ideas will have to do.

    I was struck by how carefully Jim looks at words. I thought to myself of how many words I have thrown away, speaking to quickly with family, at work, and definitely at church . . . saying words to fill the space during SS or Sacrament talks, or comments in other classes, and yet how important those words are. Especially written words are important but even now I am writing quickly and it seems such a shame to move from Jim’s careful study of words and their meanings to move into this world of the quick and fast words . . . speaking/writing quickly . . . not understanding words are a GIFT.

    On page 98 Jim speaks about the gift of the Holy Ghost and our inability to explain its inspiration. I constantly love this about Jim’s book . . . this open admittance of what we do not know, and cannot explain. When we admit this, we open ourselves to Divine explanation: silent, filling, acknowledging. It’s like there is this voice: be a peace with what you do not know . . . your hunger will be filled . . . I can explain it but there are no words to do so . . . only the communication of Spirit which is so often without words. This is a type of feminine communication to me (if I can so label it) . . . the communication without words when one holds one’s baby, comforting, comforting, in silence, or the wordless communication between friends that is expressed in a slow and deliberate touching, a long, breathed embrace.

    Jim’s explanation of GIFT will stay with me . . .I thought about how all of life is a gift from God. Our church membership (our membership of believers) is a gift. Even our callings . . . a gift. Today it is early, and it is so timely to think of this day as a gift. Remember the JS story of being beaten, tarred, dragged, scraped . . . in some way he must still have thought of life as a gift because he got up that next day and preached . . . and Jesus Christ, in agony on the cross, seeing an opportunity, a gift, to speak to those on either side, to his disciples. So today is a gift, busy as it may be . . . a time to breathe, to feel if not speak in words the Spirit, and to embrace the unexplainable.

    And yet . . . I do have one thing I have to say about the text, and Jim’s use of the Abraham and Isaac story on pages 101-102 is to describe a trust among a small group: Abraham, Isaac and God. Even now I am negating this by shaking my head. How is it that such a terrible story has become a foundational one? Abraham trusted too much here . . . Any time God tells me to kill my daughter or son, he is going to get a huge argument and not a little bit of disobedience from me. Where was Sarah in this story? No wonder she died soon after . . . she probably died of shock and grief that her men would be involved in such terrible and destructive foolishness. Yes, thank God for the rescue . . . for the Ram . . . but still. This is a terrible story with terrible ramifications for humanity. How many times must we be rescued by our own stupidity . . . our own violence? and what happens when the rescue does not come? bloody death is what happens.

    So, those are my thoughts on this reading.


  5. […] C.] 3/11: Romans 1:2 (pp. 47-68) [-Robert C.] 3/18: Romans 1:3-7 (pp. 69-88) [-David G.] 3/25: Romans 1:8-15 (pp. 89-110) [-Robert […]

  6. Jim Siniscalchi said

    Some thoughts on becoming holy, faith, obedience & worship, etc …

    In the Old Testament the word most commonly translated as worship, is from the Hebrew shachah, meaning to “…prostrate (espec. reflex. in homage to royalty or God): – bow (self) down, crouch, fall down (flat), humbly beseech, do (make) obeisance, do reverence, make to stoop, worship”. This is the word used by Abraham when he and Isaac set out to sacrifice to the LORD (Genesis 22:5).

    The most commonly used word in the New Testament, to speak of worship, is the Greek proskuneo. Thayer identifies this word as “…to kiss the hand to (towards) one, in token of reverence; hence among the Orientals, esp. the Persians, to fall upon the knees and touch the ground with the forehead as an expression of profound reverence; in the N.T. by kneeling or prostration to do homage (to one) or make obeisance, whether in order to express respect or make supplication.” Of proskuneo and four less used words which are also translated from Greek to English as worship, Vine observes, “…broadly it may be regarded as the direct acknowledgement to God of His nature, attributes, ways, and claims, whether by the outgoing of the heart in praise and thanksgiving or by deed done in such acknowledgement.”

    Clement of Alexandria, a late second century teacher and apologist, having quoted this, spoke of Christian worship as that which is “…not in a specified place, or selected temple, or at certain festivals and on appointed days, but during his whole life… Persuaded that God is altogether on every side present, we cultivate our fields, praising; we sail the sea, hymning…” He continues, “His sacrifices are prayers, and praises, and readings in the Scriptures before meals, and psalms and hymns during meals and before bed, and prayers also again during night. By these he unites himself to the divine choir, from continual recollection, engaged in contemplation which has everlasting remembrance.

    Paul taught those at Athens, “God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands.” (Acts 17:24) If we but set our hearts right, our father in heaven will ever be present – IN ADORATION [let us worship] before Him anywhere and anytime because we love Him because He loved us first (Psalms 139:7-10).

    During His darkest hours the Savior sought his Father in Heaven in prayer.

    Our spiritual power is strengthened through prayer. Pray without ceasing [1 Thess. 5:17]. As we counsel with God in all our doings, he will direct us for good. (See Alma 37:37 an attitude of prayer in our hearts at all times).

    The Prophet Joseph taught that “. . . faith is the assurance which men have of the existence of things which they have not seen, and that it is also the principle of action in all intelligent beings” (Lecture 1, pg. 31 in The Lectures On Faith In Historical Perspective, Brigham Young University: Religious Studies Center, 1990). Thus, faith is always the beginning or origin of action.

    Nevertheless, God will test us as a people. He will prove us and He will give us the most ample opportunity of showing our faith in Him, and our confidence in the truth that He has revealed. It ought to be worth everything that we have. We cannot make too great a sacrifice for it. “God develops the fruit of the Spirit by allowing us to experience circumstances in which we are tempted to express the exact opposite quality.”

    Everything that happens to us has spiritual significance. The way we think will determine the way we feel and the way we feel will influence the way we will act. We become what we are committed to do.

    God admits that sometimes he hides his face from us. However, when we feel abandoned by God yet continue to trust him, we worship him in the deepest way; for God has said, ‘I will never leave you; I will never abandon you’ [Hebrews 13:5]. Thus when we are perplexed and stressed, explanatory help is not always immediately forthcoming, but compensatory help will be. Thus our process of cognition gives way to our personal submission, as we experience those moments when we learn to “be still, and know that I am God” (Ps. 46:10).

    Then, the more one’s will is thus “swallowed up,” the more his afflictions, rather than necessarily being removed, will be “swallowed up in the joy of Christ” (Alma 31:38).

    Surrender and yielding our hearts to God is not the best way to live; it is the only way to live. Nothing else works!

    Surrender and yielding our heart to God is best demonstrated in obedience and trust. We don’t see things as they are we see them as we are. Trusting God completely means having faith that he knows what is best for our life.

    I have learned that God is never in a hurry, but he is always on time. ‘There seems to be little evidence that the Creator of the universe was ever in a hurry. Everywhere…there is evidence of patient purpose and planning and working and waiting.”− [Richard L. Evans, CR, Oct. 1952, 52].

    There are so many occurrences which are of a character to goad us to do and say things that would be unworthy of us. The whole earth seems to be full of falsehood [JD vol. 24-26 –pg. 273].

    Let us remember, that what may happen outwardly in our life is not as important as what happens inside of us. Mortality is a temporary assignment. This life is preparation for the next life. Earth is not our final home; we were created for something much better. When life is lived in light of eternity, our values change. If we want our life to have impact, we must focus it!

    Living for God’s glory is the greatest achievement we can accomplish with our lives. Everything comes from God alone. Everything lives by his power, and everything is for his glory [Romans 11:36]. The Lord has made everything for his own purposes [Proverbs 16:4]. And when anything in creation fulfills its purpose, it brings glory to God.

    “It will take unshakable faith in the Lord Jesus Christ to choose the way to eternal life. It is by using that faith we can know the will of God. It is by acting on that faith we build the strength to do the will of God. And it is by exercising that faith in Jesus Christ that we can resist temptation and gain forgiveness through the Atonement.” (Henry B. Eyring, “Spiritual Preparedness: Start Early and Be Steady,” Ensign, Nov. 2005, 38).

    “Character is both developed and revealed by tests, and all of life is a test.” God’s ultimate goal for our life on earth is not comfort but character development. The scriptures say, we were …created to be like God, truly righteous and holy [Ephesians 4:24].

    In the words of our beloved apostle, Neal A. Maxwell -When from Thy stern tutoring I would quickly flee, Turn me from my Tarshish To where is best for me. Help me in my Nineveh To serve with love and truth—Not on a hillside posted Mid shade of gourd or booth. When my modest suffering seems so vexing, wrong, and sore, May I recall what freely flowed from each and every pore. Dear Lord of the Abba Cry, Help me in my duress to endure it well enough and to say . . . “Nevertheless.” The true disciple develops, then, from accepting to appreciating, to adoring, and then to emulating Christ.

    Elder Neal A. Maxwell was saying that emulating One who suffered as Jesus did also means the follower must somehow yield his own kind of full sacrifice. “If we are serious about our discipleship, Jesus will eventually request each of us to do those very things which are most difficult for us to do.” Within that process, the Savior blesses us with the gifts of the Spirit including charity after all we can do (see 2 Nephi 25:23).

    When the disciple is fully and ultimately tested, “not shrinking is more important than surviving, and Jesus is our exemplar.” The winds which blow out some men’s candles of commitment only fan the fires of faith of [others] (Why not now? Ensign, Nov. 1974, 12).

    It is the fire of suffering that brings forth the gold of godliness (Madame Guyone)

    When we think of His origin, His glorious origin, the Creator of heaven and earth, His promises are as firm and immovable as His eternal throne. We can rely upon Him with the utmost assurance that we shall not be deceived; but that in the direst extremity, in the darkest hour, in the midst of the deepest trials and afflictions, His arm will be extended in our behalf and His providence be exerted to save and to deliver us (JD).

    It has been said that all worship is serving God, but not everything that we do in serving God is worship. It is an important distinction. Yes, service can be a form of worship…or perhaps, as worship in action! We are called to be …a living sacrifice…not to be confirmed to this world, but to be transformed…” (Romans 12:1). Righteous living brings glory to God, but a righteous life is not a form of worship. It is our “reasonable service” before God. Bondservants/Slaves are commanded to serve their masters “…heartily, as to the Lord…” (Colossians 3:23). The fear of God (v 22) and promise of reward from Him (v 24) certainly embolden us to work as best we can, but again, this is not worship. It is another aspect of our faithful service before God and man.

    It is truly a privilege to worship the true God of heaven, He who hath both created us and to this day sustains us…even day by day. May we with hearts thankful, in confidence through Jesus our Lord, approach before Him often, rendering acceptable worship; “Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His holy name.” (Hebrews 13:15)

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