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Mary, Mother of God
The Sacred Page ^ | December 29, 2015

Posted on 12/31/2015 4:29:48 PM PST by NYer

January 1 is the Solemnity (Holy Day) of Mary, Mother of God.  To call Mary the “Mother of God” must not be understood as a claim for Mary’s motherhood of divinity itself, but in the sense that Mary was mother of Jesus, who is truly God.  The Council of Ephesus in 431—long before the schisms with the Eastern churches and the Protestants—proclaimed “Mother of God” a theologically correct title for Mary. 


So far from being a cause of division, the common confession of Mary as “Mother of God” should unite all Christians, and distinguish Christian orthodoxy from various confusions of it, such as Arianism (the denial that Jesus was God) or Nestorianism (in which Mary mothers only the human nature of Jesus but not his whole person).

Two themes are present in the Readings for this Solemnity: (1) the person of Mary, and (2) the name of Jesus.   Why the name of Jesus? Prior to the second Vatican Council, the octave day of Christmas was the Feast of the Holy Name, not Mary Mother of God.  The legacy of that tradition can be seen in the choice of Readings for this Solemnity.  (The Feast of the Holy Name was removed from the calendar after Vatican II; St. John Paul II restored it as an optional memorial on January 3.  This year it is not observed in the U.S., because Epiphany falls on January 3.)

1.  The First Reading is Numbers 6:22-27:


The LORD said to Moses:
“Speak to Aaron and his sons and tell them:
This is how you shall bless the Israelites.
Say to them:
The LORD bless you and keep you!
The LORD let his face shine upon
you, and be gracious to you!
The LORD look upon you kindly and
give you peace!
So shall they invoke my name upon the Israelites,
and I will bless them.”

This Solemnity is one of the very few times that the Book of Numbers is read on a Lord’s Day or Feast Day.  Here’s a little background on the Book of Numbers:

The Book of Numbers is a little less neglected than Leviticus among modern Christian readers, if only because, unlike its predecessor, it combines its long lists of laws with a number of dramatic narratives about the rebellions of Israel against God in the wilderness, which create literary interest.  The name “Numbers” is, perhaps, already off-putting for the modern reader—it derives from the Septuagint name Arithmoi, “Numbers”, referring to the two numberings or censuses, one each of the first and second generations in the Wilderness, that form the pillars of the literary structure of the book in chs. 1 and 26.  The Hebrew name is bamidbar, “In the Wilderness,” which is an accurate description of the geographical and spiritual location of Israel throughout most of the narrative.
         The Book of Numbers has a strong literary relationship with its neighbors in the Pentateuch.  In many ways it corresponds with the Book of Exodus.  Exodus begins with the people staying in Egypt (Exodus 1-13), then describes their journey to through the desert (Exodus 14-19), and ends with them stationary at Sinai (20-36).  Numbers begins with the people staying at Sinai (Num 1-10), describes their journey through the desert (Num 11-25), and ends with them stationary on the Plains of Moab.  Sinai and the Plains of Moab correspond: at each location the people will receive a covenant (see below on Deuteronomy).  Furthermore, there are strong literary connections between the journeys through the Wilderness to and from Sinai (Ex 14-19; Num 11-25).  Both these sections are dominated by accounts of the people of Israel “murmuring” (Heb. lôn), “rebelling” (Heb. mārāh), or “striving” (Heb. rîb) against the LORD and/or Moses, together with Moses’ need for additional help to rule an unruly people (Ex 18; Num 11:16-39), and God’s miraculous provision for the people’s physical needs (Ex 15:22-17:7; Num 11:31-34; 20:1-13).  This is evidence of careful literary artistry: the central Sinai Narrative (Exod 20–Num 10) is surrounded by the unruly behavior of the people wandering in the desert.
         Numbers also has a close relationship with Leviticus.  If Leviticus established a sacred “constitution” for the life of Israel, exhibiting a logical, systematic order concluded, like a good covenant document, with a listing of blessings and curses (Lev 26), Numbers is more like a list of “amendments” to the “constitution,” together with accounts of the historical circumstances that led to their enactment.  And like the lists of amendments on many state and national constitutions, the laws have an ad hoc, circumstantial character, with little logical connection between successive “amendments.” 
         Finally, Numbers “sets the stage” for the Book of Deuteronomy, providing us the necessary information about Israel’s geographical and moral condition when they arrived at the “Plains of Moab opposite Jericho” in order to appreciate Moses’ extended homily and renewal of the covenant that he will deliver at this site in the final book of the Pentateuch.

The specific text we have in this First Reading is the famous Priestly Blessing of Numbers 6.  The formula for blessing given to the priests involves the invocation of the Divine Name (YHWH) three times over the people of Israel. 

A Brief Excursus on the Divine Name
“If they ask me, ‘What is his name?’ what shall I say?” “God said to Moses, “I AM WHO I AM,” say … “I AM has sent me to you” (Ex 3:13-14).  The revelation of the divine Name to Moses (Ex 3:13-15) is one of the most theologically significant passages of the Old Testament.  By revealing himself as “I AM”, God distinguishes himself from the other gods of the nations, which “are not.”  He is the only God who truly is.  Furthermore, the name “I AM” stresses that God exists of himself; unlike all other beings he does not take his existence from some other cause.  Later philosophical language will describe God as the one necessary being.  While lacking technical philosophical language, the ancients did have the concept of self-existence: in Egyptian religion, the sun-god Amon-RÄ“ “came into being by himself” and all other beings took their existence from him.  However, God reveals to Moses that it is He, the LORD—not Amon-RÄ“ or any other Egyptian god—who is the ground of being and the source of existence. 

The actual word given to Israel to serve as the Name of God is spelled YHWH in the English equivalents of the Hebrew consonants. It is not the full phrase “I AM WHO I AM” but rather an archaic form of the Hebrew verb HYH, “to be,” with the meaning “HE IS.” Out of respect for the third commandment, Jews after the Babylonian exile (c. 597–537 BC) ceased to pronounce the divine name at all, but instead substituted the title “Lord,” in Hebrew adonai, in Greek kyrios.  Thus the God of Israel is called ho kyrios, “the Lord” in the New Testament.  This sheds light on the meaning of the phrase, “Jesus is Lord!” (Rom 10:9; 1 Cor 12:3).

The Hebrew language was written without vowels until around AD 700, when Jewish scribes developed a vowel-writing system.  The form YHWH, however, was written with the vowels for adonai, the word Jews actually pronounced.  The English translators of the King James Version did not understand this system, and in a few instances combined the Hebrew consonants of YHWH (called the tetragrammaton, lit. “the four letters”) with the Hebrew vowels of adonai to form the erroneous name “Jehovah.”  Catholic tradition addresses God with neither the mistaken form “Jehovah” nor the ancient pronunciation “Yahweh,” but uses “LORD” to refer to the God of Israel, in keeping with the practice of Jesus and the Apostles.  In most English Bibles, “LORD” in caps represents YHWH in the Hebrew text, while “Lord” in lower case represents the actual Hebrew word adonai.

The concept of “name” in Hebrew culture was of great significance.  The “name” represented the essence of the person, and invoking the name made the person mystically present.  Therefore, God will speak of the manifestation of his presence in the Temple as the “dwelling of his Name” in various places of the Old Testament.
The invocation of the Name of God over the people of Israel communicates God’s presence and Spirit to them at least a mediated way. 

In post-exilic Judaism, the Divine Name (YHWH) was seldom if ever pronounced, except on the Day of Atonement (Yom Kippur), when the High Priest would make atonement for the whole nation in the Holy of Holies, and then exit the Temple in order to bless the assembled people in the Temple courts.  There, he would pronounce the blessing of Numbers 6, including the vocalization of the Divine Name.  Every time the people would hear the Name pronounced, they would drop prostrate on the ground.  This is recorded in Sirach:

Sir. 50:20 Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel, to pronounce the blessing of the Lord with his lips, and to glory in his name, and to glory in his name;  21 and they bowed down in worship a second time, to receive the blessing from the Most High.

Similar information is recorded in the Mishnah, the second-century AD collection of rabbinic tradition and teaching that become the basis of the legal system of modern Judaism.  So in the Mishnah, tractate Yoma 3:8 and 6:2:

And [when the people heard the four letter Name] they answer after [the High Priest]: “Blessed be the Name of His glorious Kingdom forever and ever”. (M. Yoma 3:8)

Then, the priests and the people standing in the courtyard, when they heard the explicit Name from the mouth of the High Priest, would bend their knees, bow down and fall on their faces, and they would say, "Blessed be the Honored Name of His Sovereignty forever!" (M. Yoma 6:2)

We read this passage of Scripture in today’s liturgy for a variety of reasons. 

First, we gather as God’s people around the world on this, the first day of the civil year, to ask from God his blessing upon us. 

Second, we commemorate (in the Gospel) the circumcision and naming of Jesus.  For us in the New Covenant, the Name of God continues to be a source of blessing and Divine Presence, but the name we are to use is no longer YHWH but “Jesus.”  Jesus is God’s Name, the source of salvation.  When Paul speaks to the Philippians about the Name of Jesus, he may have in mind the prostrations in the Temple at the Divine Name:

Phil. 2:10  At the name of Jesus every knee should bow, in heaven and on earth and under the earth …

It has never been the Christian tradition to pronounce the holy name “YHWH.”  Jesus and the Apostles practiced the Jewish piety of substituting “Lord” (‘adonai, kyrios, dominus) for the pronunciation of the Name.  For this reason, under the pontificate of Benedict XVI, the pronounced name “Yahweh” was removed from contemporary worship resources.  The sect of the Jehovah’s Witnesses insist on the pronunciation of the Name, although their form of pronunciation is erroneous, and there is nothing in Christian tradition or the New Testament to encourage such a practice.  For us, the saving name is now “Jesus,” and although full prostration at the pronunciation of the name of Jesus is impractical, Catholic piety dictates a bow of the head at the mention of the Holy Name.

2.  The Second Reading is Galatians 4:4-7:

Brothers and sisters:
When the fullness of time had come, God sent his Son,
born of a woman, born under the law,
to ransom those under the law,
so that we might receive adoption as sons.
As proof that you are sons,
God sent the Spirit of his Son into our hearts,
crying out, “Abba, Father!”
So you are no longer a slave but a son,
and if a son then also an heir, through God.

This Reading has ties to the Gospel, which emphasizes Mary’s role in Christ’s birth (“born of a woman”) as well as Jesus and his family being obedient Jews, faithful to the Old Covenant in submitting to circumcision (“born under the law.”)

This Reading also reminds us that Jesus calls us to Divine sonship (or childhood, if gender neutrality is desired).  Let’s not forget that this is unique to the Christian faith.  Christianity—unlike Judaism, Islam, Buddhism, Hinduism, and Atheism—is a religion about becoming children of God.  In Judaism, Divine childhood is metaphorical; in Islam, it is blasphemy.  In Eastern religions, it is irrelevant, because God is not ultimately a personal being, but rather an impersonal force or essence that animates all or simply is All.  Christianity alone holds out the possibility of familial intimacy with Creator as a son or daughter to a Father.

Let us also notice the close connection between the gift of the Holy Spirit and divine sonship.  From a legal perspective, it is the New Covenant that makes us children of God; from an ontological perspective, it is the Spirit that makes us children.  The sending of the Spirit “into our hearts,” as St. Paul says, is parallel to the inbreathing of the “breath of life” into the nostrils of Adam, causing him to become “a living being.”  So we are revivified by the Holy Spirit, as Adam was brought to life at the dawn of time.  Adam was king of the universe, as it says: “Have dominion over the over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth” (Gen 1:28).  The word “dominion” (Heb radah) evokes the context of kingly rule: later it will be used of Solomon’s imperial reign (1 Kings 4:24; Ps 72:8; 110:2; 2 Chr 8:10).  So the Holy Spirit makes us royalty in Christ: as St. Paul says, “no longer a slave but a son … also an heir, through God.”  No longer a slave to what?  Sin, death, and the devil.  If we live controlled by lusts, in fear of death, and swayed by the suggestions of Satan, than we are still slaves.  If we are free of these things, then we are walking in the Spirit, as children of God.  This is a theme in the First Epistle of John, which is read during daily mass all through the Christmas season.

4.  The Gospel is Luke 2:16-21:

The shepherds went in haste to Bethlehem and found Mary and Joseph,
and the infant lying in the manger.
When they saw this,
they made known the message
that had been told them about this child.
All who heard it were amazed
by what had been told them by the shepherds.
And Mary kept all these things,
reflecting on them in her heart.
Then the shepherds returned,
glorifying and praising God
for all they had heard and seen,
just as it had been told to them.

When eight days were completed for his circumcision,
he was named Jesus, the name given him by the angel
before he was conceived in the womb.

We note several things: Mary “kept all these things, reflecting on them in her heart.”  This is not only an historical indication of where St. Luke is getting his information about these events (so John Paul II [in his Wednesday audience of Jan. 28, 1987] and the Catholic tradition generally), but also a model of the contemplative vocation to which all Christians are called.  Especially during this Christmas season, up until the Baptism (Jan 13), we should carve out some time for quiet prayer, to meditate on the incredible events we celebrate and allow their meaning to sink into our hearts. 

Then we see the shepherds “glorifying and praising God for all they had heard and seen …”  This, too, describes the Christian’s vocation.  Pope Francis in particular has been calling us to return to the aspect of praise and joy that characterizes the disciple of Jesus.  Our faith is experiential, it is not just a philosophy.  It is an encounter with a person.  All of us should know what it means to come into contact with Jesus, to “hear and see” him.  In his First Epistle (which we are reading right now in daily mass), St. John sounds much like the shepherds:

1John 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life —  2 the life was made manifest, and we saw it, and testify to it, and proclaim to you the eternal life which was with the Father and was made manifest to us —  3 that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ.  4 And we are writing this that our joy may be complete.

Observe the connection in this passage with “seeing” and “hearing” and the culmination in proclamation and joy.  This is what disciples of Jesus do: they experience Jesus and then proclaim in joy what they have encountered.

Finally, we see the naming of Jesus at his circumcision.  Christians no longer practice circumcision, because Baptism is the “circumcision of the heart” promised by Moses that surpasses physical circumcision (cf. Deut 10:16; 30:6; Acts 2:37; Col 2:11-12).  Yet at our Baptism, the “circumcision of our heart,” we still receive our Christian name.

The name given to Jesus is the Hebrew word y’shua, meaning “salvation.”  In the Old Testament, we are more familiar with the name under the form “Joshua,” who was an important type of Christ.  Just as Moses was unable to lead the people of Israel into the promised land, but Joshua did; so also Jesus is our New Joshua who takes us into the salvation to which Moses and his covenant could not lead us.

Salvation is now found in the Name of Jesus, because salvation means to enter into a relationship of childhood with God the Father.  It’s not that other great religious leaders (Mohammed, Buddha, Confucius etc.) claimed to be able to lead us into divine childhood, but couldn’t. It’s that they did not even claim to be able to do so.  Jesus is unique.  So Jesus says, “I am the way, and the truth, and the life; no one comes to the Father, but by me.” (John 14:6).  This is not arrogance.  Jesus is the only great religious founder in human history to proclaim that God is a Father and we can become his children.  This concept of divine filiation is at the heart of the Gospel.  In a sense, it can be said to be the heart of the Gospel. 

On this Solemnity, let us give thanks to God that he has, through Jesus, made a way for us to become his children and receive a new name which he has given us (see Rev 2:17).  This intimate, personal relationship with God has been made possible by the cooperation of Mary, who became the mother of the one whose Name is Salvation. 


TOPICS: Apologetics; Catholic; History; Theology
KEYWORDS: catholic; marymotherofgod
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To: MHGinTN

I’m not Twisting I’m the one anchored to the Truth nit some novel protestant conceptions for fighting against the reality that Mary was ever virgen such as your weird gamete and sex arguments. Disgusting.


2,241 posted on 01/13/2016 3:41:54 PM PST by The Cuban
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To: Syncro
Like I said before, if you won't look at them it's on you. There were even clickable links.

YOU POSTED NOTHING, because it did not have a citation

2,242 posted on 01/13/2016 3:44:12 PM PST by verga (I might as well be playing chess with pigeons.)
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To: Syncro

Bearing false witness gain, I asked for legitimate sources including secular sources and even suggested Encyclopedia Britannica and World Book online.

Stupid facts getting the way of the usual prot dodge.

2,243 posted on 01/13/2016 3:45:55 PM PST by verga (I might as well be playing chess with pigeons.)
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To: The Cuban
First the Catholic Church does not say she was a sinner for not having sex, you did.

There were two parts to the sentence you are replying to. The other part was that the Catholic church says Mary never had sex. They brought up the sex thing first with a false declaration. So it's them that is creepy dontcha think?

...where are these rules of the Bible you speak of?

I posted them to you already, here they are again.

1 Corinthians 7:3-5
3 The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.
4 The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife.
5 Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. (NIV)
You "interpreted" that as meaning that Joseph raped Mary.

So you blamed God for your outlandish false claim and attack on my post.

Joseph and Mary were married, a marriage blessed by God.

See the bolded for God's rules for marriage.

2,244 posted on 01/13/2016 3:46:04 PM PST by Syncro (Jesus Christ, the same today, yesterday, and forever!--Holy Bible Quote)
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To: Syncro

Prove me wrong, go and whine to the mods.


2,245 posted on 01/13/2016 3:46:54 PM PST by verga (I might as well be playing chess with pigeons.)
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To: verga

“citation”

What are you, a cop? Or a copout?


2,246 posted on 01/13/2016 3:48:29 PM PST by Syncro (Jesus Christ, the same today, yesterday, and forever!--Holy Bible Quote)
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To: verga

What’s with the Italians? Are you quoting me?


2,247 posted on 01/13/2016 3:49:08 PM PST by Syncro (Jesus Christ, the same today, yesterday, and forever!--Holy Bible Quote)
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To: verga

Naw, that’s your thing, whyning to the mods

You could look at the guidelines.

Here I’ll prove you wrong.

From the RF guidelines:

“following a Freeper from thread to thread and badgering a Freeper over-and-again with the same question.”

The most that could be would be 3. Over, and again.

So, you are wrong.

You really should go along with the guidelines for the RF and maybe refresh your understanding of them from time to time.

They are at the following link.

http://www.freerepublic.com/~religionmoderator/


2,248 posted on 01/13/2016 3:57:25 PM PST by Syncro (Jesus Christ, the same today, yesterday, and forever!--Holy Bible Quote)
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To: MHGinTN

Anyway I read someplace that all sins are against God, not individuals.

If you don’t obey God, you are sinning.

That’s why I insist that Mary did not sin and joined Joseph for...well...conjugal stuff. (Some posters go bonkers if you say “sex”)

Which of course is how they had more children after Jesus was born.


2,249 posted on 01/13/2016 4:02:18 PM PST by Syncro (Jesus Christ, the same today, yesterday, and forever!--Holy Bible Quote)
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To: kinsman redeemer
When you do the Rosary, how many "Hail Marys" do you knock out? The answer is apparently 53 (fifty three). [Let's keep up the legal nature of the subject.] Here's the rub: If you pray 2 (two) Rosaries, then you gotta knock out 153 (one hundred fifty three) of those bad boys. Wait! What?

Catholic school, first grade...53+53 is 106....not 153.

2,250 posted on 01/13/2016 4:18:06 PM PST by terycarl (COMMOn SENSE PREVAILS OVERALL!)
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To: ealgeone
Of all the major translations the douay-rheims is in the distinct minority that translate the passage in Luke in the manner suggested by roman catholics.(/I>

All translations after Douay-Reims were AFTER IT.

2,251 posted on 01/13/2016 4:22:18 PM PST by terycarl (COMMOn SENSE PREVAILS OVERALL!)
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To: Syncro; The Cuban

You might want to take this up with the Orthodox Church.

Why? If an Orthodox church member wants to debate this, I need to be pinged.

If they are as wrong about these issues as Catholicism is that is their problem.

Take a look at My last post if you want to see the scriptural take on marriage.


I did see your scriptural take on marriage. That’s why I wrote that you might want to take it up with the Orthodox Church. They have a scriptural take that is in accord with what Scripture says. You can see it at following link:

http://www.stgeorgegreenville.org/OurFaith/Feasts%20for%20Theotokos/Entry%20to%20Temple.html

On second thought, maybe it would be better if you didn’t see the Orthodox teachings. They might make your head spin.

I really don’t think that Scripture provides sufficient information to definitively say whether Mary did have other children or did not have other children.

There are several hints one way or another, but I do not find anywhere is Scripture that explicitly states that Mary conceived, gave birth to, or was the mother of anyone other than Jesus. Nor does Scripture explicitly say that anyone other than Jesus was the son of Mary.

Conversely, nowhere in Scripture does it explicitly say that Mary did not have other children.

There is one thing I have wondered. When the angel Gabriel told Mary that she shalt conceive in her womb, and bring forth a son, she asked; How shall this be, seeing I know not a man? Presumably, she was asking how she shall conceive. Why would she ask this if she and Joseph planned to have children?


2,252 posted on 01/13/2016 4:59:03 PM PST by rwa265
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To: terycarl

Not the Greek! It was first.


2,253 posted on 01/13/2016 5:03:12 PM PST by ealgeone
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To: Syncro

All the glory goes to God!


2,254 posted on 01/13/2016 5:04:51 PM PST by ealgeone
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To: Mark17

Where’s Vanna when you need her?!


2,255 posted on 01/13/2016 5:05:12 PM PST by ealgeone
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To: metmom
There is a gift of teaching that is given to some by the Holy Spirit which makes them exceptional teachers, but nowhere does God restrict teaching to a special class of people or a certain group of people.

Sure it does...it gives sole authority to the Catholic church.

2,256 posted on 01/13/2016 5:20:57 PM PST by terycarl (COMMOn SENSE PREVAILS OVERALL!)
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To: ealgeone
Where's Vanna when you need her?!

Vanna should come here. She could make a ton of money.

:-)

2,257 posted on 01/13/2016 5:22:32 PM PST by Mark17 (Thank God I have Jesus, there's more wealth in my soul than acres of diamonds and mountains of gold)
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To: terycarl; metmom

TC....you might want to read up on spiritual gifts.


2,258 posted on 01/13/2016 5:39:41 PM PST by ealgeone
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To: rwa265

Take a look at My last post if you want to see the scriptural take on marriage.


I did see your scriptural take on marriage

No you didn't. If you read the scriptures you saw God's take on marriage.

I try to be clear with my words to they aren't taken in a different way than they are stated.

I've had the strangest "interpretations" of my statements on this thread and it is truly bizarre in some instances.

There, got that out of the way...

They have a scriptural take that is in accord with what Scripture says. You can see it at following link:

Well hopefully it is, that would be refreshing compared to what Catholicism teaches.

Thanks for the link, but I will have to study the Orthodox positions at another time.

The next time I see my old friend that is a Bishop, priest or whatever his title is (he wears the traditional black dress like garment) in the Orthodox church I shall sit down with him and get the perspective one on one.

They might make your head spin.

I doubt that.

I have spent years studying the various religions and denominations and if Catholicism can't get my head spinning nothing can!

The other children is a moot point to the point that I have been making, ie Mary and Joseph had a real marriage, blessed by God.

That is confirmed by scripture.

Check This Link and take whichever translation you trust to see what God's plan for Joseph and Mary was concerning the marriage bed in their lives.

King James Bible Matthew 1:25
And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

If you pray for the Holy Spirit's guidance, any translation will work as He will bring the truth to your heart.

There is one thing I have wondered. When the angel Gabriel told Mary that she shalt conceive in her womb, and bring forth a son, she asked; How shall this be, seeing I know not a man? Presumably, she was asking how she shall conceive.

Makes sense to me. Although quite young, Mary seemed to have some knowledge of the mechanics involved.

Why would she ask this if she and Joseph planned to have children?

Why would you assume that they had gotten to that part of their relationship? They were what we call engaged, but in their day that was part of the marriage contract, which could not be gotten out of without a divorce.

So as the question is presumptive, I see no need to answer it.

So I imagine you will keep on wondering. Thanks for the reply.

2,259 posted on 01/13/2016 5:42:42 PM PST by Syncro (Jesus Christ, the same today, yesterday, and forever!--Holy Bible Quote)
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To: ealgeone

Amen!


2,260 posted on 01/13/2016 5:43:23 PM PST by Syncro (Jesus Christ, the same today, yesterday, and forever!--Holy Bible Quote)
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