Christian Apologists and Early Heresies

it is around the Year 177 and we are in the ancient world and we're now meeting the person of celsus and we don't really know a lot about Celsus other than the fact that he was a jerk Celsus was not necessarily a good opponent for Christians he liked to scorn and mock Christians and to call them all sorts of names and to come up with all sorts of allegations about the Christian faith and Celsus main work is called the true word or the true law goes in Celsus was a greek philosopher he was a pagan he thought of himself as an elite as one of the better minds of his day and he certainly was a scholar of some report his work on the true word is actually lost to us today though we have wide portions of it left to us because Origen the 3rd century philosopher in Christian wrote a book contra sell 'some or against Celsus in which he cites Celsus his work repeatedly in an effort to refute it but we're still back in the second century in Celsus has just taken notice of this Christian faith and he's decided to attack it now this is really something new for someone of his stature in terms of philosophy even if he is a second-rate person and not a world-class scholar that would be remembered forever but still he's a philosopher and for Celsus to take on the Christian faith and to come up with allegations in comments about it designed to make him look foolish is actually a first step in the world around the Christian Church of the Apostolic age churning its eye and looking on the Christian Church and beginning to not like what it sees and Celsus had a number of allegations that endured long after he was gone his book was lost in particular he liked to mock not only Christ but Mary Celsus stresses pretty aggressively that there's no way Mary could have been chosen by God his allegation actually is that Mary was of such low birth and that she was neither rich nor of rank means of course she could not have been chosen by a divine to bring good to the world Celsus has some things to say about Christ as well he says that the miracles of Christ were not a results or evidence or proof of the divinity of Christ but rather proof that Christ was your sort of average rank and file sorcerer and you have to get the Barban this for Celsius to say that Christ is a sorcerer is not saying well he just did magic tricks but rather to say he's not even a good philosopher or a good religionist his faith is this kind of lowbrow magic parlor tricks to WoW the crowds but not anything of substance with real philosophy in the Greek model and Celsus contends that it is impossible to believe that Christ could have been born of a virgin birth he actually offers the first argument that Christ had a human father in an effort to undermine that Christian claims about Christ's divinity Celsus argues that Christ was actually born of a human father he even goes so far as to name him and to give his rack he says that Christ father was a Roman soldier by the name of Pantera now Pantera is the name that's well known in the 21st century but Pantera was actually a pretty common name of Roman soldiers of this day it's at least common enough that essentially what Celsus is saying is that Jesus was born of a Jewish mother and some low rank soldier of no regard is it any wonder them that Origen saw the work of celsus is so important as to take it on directly it is work against it well Celsus attack on the Christian faith is really emblematic of the changes that are going on in the second century as the Christian faith is moving from essentially being a forgotten sort of small-time religion that is really only problematic if it stares at the Jews or if it creates isolated local problems in certain regions of the Roman Empire what Celsus does here though around 177 he turns his well-trained mind in an effort to excoriate and to destroy the very foundations of the Christian claims about Christ as Lord and no matter how humorous or how silly some of his claims might have been or simply how mean-spirited he might have been the work of Celsius against the Christian Church is a demarcation of the kinds of things the Christians are now going to have to deal with they're gonna have to deal not just with a day in and day out pressures of the church as the Roman culture and the pagan world around them sort of presses them to conform now they have an enemy now they have a combatant in the intellectual arena and is the move of celsus as well as a number of others in the claims about Christians the way the Romans saw them that brought into existence the age of the apologists and so in this lecture we're going to look at the apologist who were they what was their general tenor what were they trying to argue and what tactics did they employ to defend the Christian faith against these types of barbs but we're also going to transition in this lecture and look at some of the earliest deviations from the norms of Scripture or the orthodox claims of christian truth in other words we're going to look at the earliest christian heresies because as the second century wears on and as we move closer and closer to the third century as the persecutions ramped up under the dominate what begins to happen is the church has these sort of twin pressures internally it has to deal with the claims of some to certain doctrinal positions but on the other hand it has this outward pressure of the intelligentsia of the opinions of the world around them that they had to contend with and so in this lecture we're going to look at both of these pressures and we're going to begin with the external pressure and we're going to talk about the apologists who tried to meet that pressure head-on and we don't really have to belabor the point about what was being said about Christianity on the one hand we've talked about this a good bit in the past already in other lectures on persecution and on Roman paganism and just simply how the Roman world had instincts against the Christian faith on a number of fronts we don't really have to rehash all of the arguments used against Christianity what I want to focus on now though is who were the apologists and what were their tactics or what was their tone when they engage with the outside world and I want to highlight three figures in particular as sort of the foremost of the apologists and they are Justin Martyr Tertullian in origin now each of these figures Justin Martyr Tertullian in origin each have something to contribute theologically as well as in terms of their apologetics but we're going to bracket out their theology for the moment but I want you to know we're going to pick that back up in later lectures particularly when we get into the third and fourth century arguments about the Trinity and about Christology because a lot of the threads of say the Nicene Creed and the debates that led up to the Council of Chalcedon etc we're already there in the second century in fact they go all the way back to Scripture I'll say when we get to those lectures but we don't wanna say everything right now about these figures and right now we're just simply talking about their apologetics but these three figures in particular are really at the forefront of deep engagement with the world and answering the problems that are alleged to be there in Christianity we could begin with Justin Martyr because he's the earliest Justin Martyr was born right at the turn of the century in fact we don't really know his exact birthdate and very often that's given as the year 100 as to sort of a marker he was born around that time his death was in 165 he was martyred actually with his fellow students but Justin Martyr is an interesting figure because he is not born into a Christian family nor is he converted simply from the normal lay stock he is actually intellectual Justin was born in and around the Palestinian region he grew up in the area that was now conquered by realm that had been formerly the Jewish regions in and around Jerusalem and this is actually telling after a b-70 rome recolonized many of these regions many of these areas and it ceased at least in name and certainly in practice in many ways to be jewish and so just a mortar of all things is born in and around the area of jerusalem in the southern palestinian region but he grew up in an entirely pagan family in knew virtually nothing of the sort of ethos of Judaism as he grew up and Justin was a bit of a vagabond intellectually he kept seeking for something that was gonna to make it all click for him he's a bit of a CS Lewis in this way he tries on philosophies he he first tries to be a stoic but he can't really stomach that for a while he tries to be a peripatetic which is a certain sort of sub branch of philosophy but he's turned off when he finally meets this great peripatetic leader and all the guy can asking for is winners fees going to come available and when he's going to pay him sort of a teacher's plight as opposed and justin makes his way through a number of other philosophies until he lands on Platonism and Platonism works for a period of time he thinks it's very satisfying it seems to sort of sum up the world and kind of make it all click form at least on some levels but not long afterwards he meets some Christian by happenstance on a beach and as the two begin a dialogue and discuss things this Christian eventually leads Justin to the conclusion that even his Platonism is insufficient and so Justin abandons all of his philosophies and he converts which by the way I think is the first successful recording of beach evangelism in action well Justin converts and he doesn't of course leave all the intellectual and philosophical education behind as he begins the write and become a deeper thinking Christian he realizes that he has a number of skills and tool sets available to him to answer the charges of those around them and that's exactly what he does just it rights to apologies the first one is addressed or at least by name is mentioned to be sent to the Emperor the second one to the Senate and if you haven't had a chance to read these or if you've never even heard of these texts they're actually very readable and very accessible you can find them just about anywhere online for free and there are printed versions as well but they are actually pretty extraordinary because what justin is able to do is to offer a reasonable articulation of the faith he critiques widespread misunderstandings of the faith in fact Justin along with the Dada K is one of the earliest people to explain how Christian worship is conducted because he's heard so many salacious claims about how the Christian faith carries itself and it's liturgies and in a nutshell Justin's tactic is simply to spin the tables on his pagan opponents Justin has a unique argument that people have not always found appealing but he thinks it's quite convincing and that is Justin says that when he looks at people like Socrates and Plato and the great scholars and philosophers of the ancient greco-roman world he actually argues that they weren't good pagans and therefore Christianity is some sort of awful lower-ranked version of religion or philosophy rather he says all of these precursors even before Christ had he says the seeds of the Christian faith within them and he seems to suggest that they had some sort of role in shaping Christianity itself or at least he says they were sort of closeted Christians now this needs to be explained Justin is not saying that Socrates and Plato were devout Christians lovers of God and therefore they were redeemed the tactic here rather is to spin the tables and his argument really has an analogy in the arguments by Lewis and Tolkien in the 20th century when it comes to pagan literature of the medieval world where they say all of these mythological stories talking Lewis would say are not simply pagan demonic texts that we need to simply burn and never read but rather they are through a glass darkly versions of the image of God coming out and even the most obvious non-christian that's really more what Justin's point is if we were to put it in sort of modern lingo we might say that all truth is God's and that all men and women are created in God's image and they have within them an awareness as Romans 1 argues of who God is and so as they strive for their philosophies even if they're pagan a non-christian what Justin is saying is they have within them these seeds these instincts that are clearly Christian and so therefore if we find something that's good in Socrates or Plato well that's their not because they fumbled and bumbled into it but because they're in the image of God and the image of God can't help at times but stumble on the truth even if they somehow obscure it in the midst of so much falsity so that's Justin's move he likes to spin the tables on the pagans it likes to clarify and throw down in popular misconceptions he takes a very charitable tone throughout the text he's not very scathing or nasty towards his opponents that can however be said for our second person who is Tertullian totally is sort of this curmudgeon of the ancient world the second century and he has so much to contribute theologically and intellectually to this world but his talent just about everybody is simply nasty and bitter Tertullian takes a more ancient tactic which was not uncommon in the day of simply mocking his opponents this is the same tactic with Celsus uses it's actually telling that historians have pointed out that there are not many other patristic scholars any of his contemporaries they've actually psych Tertullian as a person of repute that they actually want to model themselves after he's kind of the bad boy it actually takes a Gustin at a later generation in the later century to sort of rehab and to really cite Tertullian as a real sort of powerful person that he considers to be an authoritative voice and there are lots of reasons for this which we'll get into in a minute but italian takes a more acerbic tone when he's taking on his pagan opponents the a person will just mention by name is origin of all the three origin is the most enamored really with pagan philosophy origin has a real deep reservoir of platonic thinking within them and we're going to get to that again later when we get into the third and fourth century crises over the Trinity and Christology there's an origin tradition of thinking about not only these topics of theology but of the scriptures and all kinds of different things but origins tactic you might say is really to kind of beat the pagans at their own game he's not simply trying to refute error or cast down misconceptions though he does do that rather Origen is of the opinion that if we're going to be philosophers let's do it better than the pagans and so much of his writing and he wrote a lot besides apologetics works really is an attempt to show how deeply thoughtful Christians can be in the philosophical arena now it's that deep thought that at times gets Origen trouble some of his ideas are later condemned though he himself is not officially condemned by name and so Origen has always been sort of this in-between person he sort of dined with the devil a bit too much according to some and he went a little bit too far but when you look at all three together they each take a relatively mature tactic when they're answering the Christian world around them they also write pretty vociferously they don't simply just write one off treatises will short things but they actually take their time and they really try to marshal their energies in order to defend the Christian faith against the outside world and so the pressures that were coming in intellectually speaking the the sort of judgments against the church met their match in these three figures as well as a number of others however as the second century wore on it was not simply the outside pressure of blame and judgment from the pagan world that was so much of a problem rather one of the most important problems as the second century wears on is the rise of a number of heresies as we call them today that began to take root in the early church now the connection between heresy and the apologetics works with the outside world actually has a deeper connection than simply the fact that they occur at about the same time in church history some of these heresies in rankly some of the heresies throughout church history entirely often come as results of outside pressure now it may not be persecution per se but at times there are groups or individuals who feel a certain let's say intellectual pressure to explain something or to come up with an answer as to how something works or why it is the way it is in that actually brings us to really the definition of heresy that I'm really using at this point and that is that heresy is essentially an attempt to explain mysteries of the faith or to articulate things in a way that is beyond the plain reading of Scripture I think you'll see some of that in these early heresies and you'll certainly see it when we get to the Christological and Trinitarian controversies of the 3rd and 4th centuries often there are these pressures perhaps driven by the intellectual climate perhaps driven internally by the person themselves there are always these pressures to try to explain something or to come up with a grid as to how we're going to articulate certain things and we see that already here in the first centuries of the church we're going to talk about three specific heresies right off the bat these are small heresies by name many people at least laypeople in general or generally unaware of these names though I will tell you as I go through these you might be aware that many of these are still out there in the church today and we're going to go chronologically here the first real combative heresy in the second century is Marcion ism and Marcie's is a figure that comes from the area of cenote and now I'm sure cenote was not part of your high school geography classes so you're not supposed to know where that is Sanofi is in the northern part of Asia Minor right up on the Black Sea is right in the area of the pontus and marcy ins ideas are pretty radical but more importantly than that Marcion was a pretty amazing administrator or organizer of his the subsets churches and that actually brings up one point we want to clarify right off the bat which is the church throughout the early centuries in particular but throughout history rarely just sort of claps down on anyone who says anything dumb ever certainly not in the early church just because someone says something that is off or that is deemed heretical doesn't necessarily mean that that person is by all means Anathem afore ever the two things that are usually cited for heresies are both an unwillingness to change despite the fact that the church has ruled as a collective against your individual opinion but the second and user the more dangerous and sinister thing is whenever sment organizes a counter movement against the church and that is exactly what we see here in Marcion sometime around 140 ad again just into the Apostolic father's age Marcion arrives in Rome and according to tradition Marcin had been excommunicated actually by his father who was a bishop so there's always this wonder are there some daddy issues going on here but we'll never know but he arrives in Rome and he is pretty hell-bent on making sure that his opinions have root and began to take shape in from Rome Marcin becomes a key organizer of the marceia night break off groups in churches and it's not entirely unsuccessful there are cell groups of Marcion ideas that plant in areas like Carthage and Corinth Antioch and of course in realm where Marcin has now arrived in yet again Marcin is condemned this time by the Roman Church now what were Morrison's ideas put simply Marcion is a ranked anti-semite Marcin is one of these figures that for a variety of reasons and he doesn't quite give them to us but people have always conjectured that probably in an effort to distance the Christians from the Jews in the aftermath of the jewish-roman war and almost certainly because of Martin's personal anti-semitism Marcion developed a belief that the New Testament church needed to be entirely washed clean of any Jewish residue and he has a number of theological convictions that sort of drive this his first and his most fundamental conviction is that the God of the Old Testament is not the god of the New Testament when Marcin reads the Old Testament he sees this evil tyrannical what he would call Jewish angry God this Yahweh character who he sees is entirely antithetical to the Christian faith and as a result he essentially slices the Canon in half but he does more than that he actually posits the idea there are two essential deities or at least that there are two iterations of this deity one Jewish and angry and the other that is now the correct understanding of God in the person of Christ which is love and in holiness in essence then Marcion takes what we call the problem of evil and he wedges that problem in between the two Testaments and rather than trying to come up with an articulation of whether or not the Old Testament God is actually an angry vengeful wrathful God which is entirely false rather than trying to come up with an articulation of Scripture as a whole he simply breaks the Canon and comes up with his own Canon and this is forever known as the Marcy night Canon essentially what Morrison does is anything that's Jewish gets thrown out so he throws out the entirety of the Old Testament of the four Gospels he only keeps Luke because that was written by a Gentile he's certainly not going to keep something like Matthew with all of its claims that Christ is the fulfillment of the Old Testament that's certainly not theologically accurate so he keeps Luke because he thinks that that somehow is irrelevant on the subject of the Old Testament he keeps only ten of Paul's letters and then he actually edits them and takes all the Old Testament quotes out entirely and lo and behold we have a Marcy night Bible it's now entirely Gentile and it's entirely anti-semitic 'le opposed to the Jewish origin of the Christian faith his understanding of salvation then and the coming of Christ is not that Christ came as the blood sacrifice that is in fulfillment of the Old Testament but rather that Christ came to overthrow this tyrannical evil God now again let's apply the criteria what is marcin attempting to explain he's attempting to explain away the problems of wrath judgment and the problem of sin that is simply the bedrock of the entirety of the Bible and rather than see that God Himself is the overcomer of our sin and that Christ comes to redeem us and that we should bear the wrath and the judgment and that we self inflicted these problems on ourself as the human race rather than going down the biblical motifs of looking at the problem of sin and judgment marsinah simply throws out the baby with the bath and the Marcy out here she has not had a long shelf life in general in the church's history it does however pop up everybody gave in anti-semitic circles and more importantly there are always twinges of this type of move whenever people radically separate either the two covenants or when they have trouble frankly miss reading the God of the Old Testament and somehow understanding that the New Testament God is some kind of puppy dog Hallmark card gooey gooey lovey god I always tell students at this point I'm sorry the god of the Old Testament speaks so extensively about his love and his long suffering and is actually being not prone to wrath how much he puts up with our sin and how much he loves us his covenant to love for us that it is simply impossible understand how Marcy comes up with this other than he's just simply not reading the Old Testament very well the problem of Marcy nism then is not that it was appealing but really more that Marcion was such a good organizer he could convince certain lay folks to come with him to join his group they were the true church and it's for that reason to the church in the second century in particular had to really combat the Marcy not heresy with some energy the next group we want to talk about is somewhat synonymous with Morris Ian but it's of an entirely different sort of stripe of heresy and that is the montanus heresy the montón ism is essentially sort of fringe rogue prophetic utterance folks now I want to be careful here because people always try to find modern examples of something like this and occasionally students will say well are some versions of modern charismatic folks essentially montanus tanned maybe is the answer I can give you it depends on who you're talking about how how radical or a what do they believe about their prophecies I can't say emphatically though that the widespread charismatic movement in general is not montanus it's something else entirely it's it's its own entity and moreover there are conversations in the New Testament with Paul in first Corinthians where he's talking about speaking in tongues and these kinds of things and the interpretation of that while being difficult for some and some having different interpretations of those verses still what you're going to see here in the montanus group is a real again fringe rogue prophetic group montanus was a real sort of radical his dates are from around the late 150 s until about 170 that's sort of the reals of prime time for montanus and Malthus had an entourage he had two prophetess a--'s who went with him at brake light all times Priska and Maksim Milla and their base of operations is in the area of Phrygia in the essence of their understanding of their own prophetic utterance is that they believed these three folks they believed in particular that they were now the mouthpiece of the holy spirit to give new revelation entirely to the church that whatever they spoke was simply the Holy Spirit speaking and this is what I point out to students when I say this is something that's pretty unique you rarely in charismatic or prophetic groups throughout church history have them saying with unequivocal sort of simplicity that they are simply the Holy Spirit speaking montanus had another plank to it and that is it was very ascetic that is to say it really took pride in its lack of sort of succumbing to things like marriage priska and maximal were celibate women in fact they were unmarried and that was somehow seen as a prize of their virtue and as part of the basis by which the Holy Spirit could speak through them Lord knows the Holy Spirit would never speak to anyone who has sex so we're going to make sure that you have to stay celibate the entire time therefore the Holy Spirit can use you the major issue with montanus though is that believing that the Holy Spirit was speaking through him and through Prisca and maximilan at all times they came up with a real doozy of a prophecy at one point and that is they came up with his idea again looking at the cannon they said that they had sort of a grid or a schema by which to read the Bible and they did it they thought Trinitarian lis and they thought they were being Orthodox in doing this their argument was is that the Old Testament was the time of God the Father and that the New Testament was the time of Christ and that they meaning the montanus now lived in the time of the Holy Spirit now this is the rankest screw-up in terms of Trinitarian orthodoxy possible God doesn't work in division like this God works as one he has different persons different roles etc of course but there is no sense that we need to talk about the church somehow being only under one person of the Trinity still I can think of a number of different times in my life where someone has actually said something like this to me though there is a sort of simple explanation of how God works by saying well God the Father as the Old Testament got the son as the New Testament and we're now living in the spirit age or something like this as if Christ is about not part of our lives or the father isn't it's just a simple explanation that attempts to do something genuine and honest but just ends up messing up all kinds of other categories their real doozie though with mountain ism is is that they believe they had a prophecy in a prediction of when christ was going to return and that is they believe that christ is going to return within their lifetime very quickly and they had a date and they thought obviously christ was going to return to the city of pupusa and so pupusa is where christ is coming now of course the king of the Jews is not going to go to Jerusalem he's going to go to pupusa which is just simply obvious at least for those with the mouthpiece of the Holy Spirit in the end this prediction served really as their downfall because when this didn't happen of course it became sort of out of fashion to become a modernist or to even flirt with them these were the folks who predicted the coming of Christ and it didn't happen let me take one caveat here there would to say there has never been a time in the church's history never a generation in the church's history where someone isn't predicting the coming of Christ at a specific time and a specific date now the last hair so we're going to look at is civilian is 'm sibelius ism is a very common actual heresy that we see actually even today in certain circles of the church now the problem with civilian ism is it goes by a number of different names it's sometimes called sub alien ism it's sometimes called Praxian ism some have called it the teachings of no ettus at times I'm going to use another word alongside it and I'm going to switch to using this word exclusively and that word is modalism modalism I find to be more helpful at least from a teaching standpoint because modalism at least implies what the issue is but the teachers of this we're Sebelius and praxis and in a lot of books and in a lot of histories and in a lot of the contemporary sources of the 2nd 3rd and 4th centuries they'll talk about the errors of Sibelius and what they mean by that is the errors of modalism and Sibelius ISM is a Trinitarian heresy it's one of the earliest Trinitarian heresies we have if not the earliest and again what are they trying to do they're trying to explain away the mystery of the Trinity and what Sibelius does is he essentially says that there is only one God pure and undivided and that therefore when we look in the scriptures and we see different persons as we come to say in later Trinitarian language different persons interacting with each other the Father the Son and the Spirit that these are just different manifestations of the one God now what is very attractive about modalism for a lot of people is it just makes a lot of sense ok we are followers of one God we are monotheists Christians are but we have different persons talking to each other the Father and the Son and the spirit and we baptize in this Trinitarian name of Father Son and spirit as well so there's some three nests there there's something there's some division but is it a division in what sub alien ism or modalism achieves is a real kind of AHA where it can kind of sort of squish everything down to a very simple formula which is that there's one God who shows up in three forms any of you who have been to Sunday School were probably taught at one point in your childhood that God is like water that it can show up like ice that it can show up like steam or he could show up like liquid water that you have one God or one substance but he just shows up in different forms you probably also heard of the Shamrock analogy there's one flower with three petals on it that's how God is one and three again the issue here is that it seems to make a great deal of sense the problem though and this is where the church lands is when you try to square that with the actual biblical story it makes no sense at all it actually starts to foul up and gum up the works of a lot of our key passages for understanding Christ and his work take for example the Garden of Gethsemane scene this is actually something that Tertullian and others will really cite when they go after Sebelius and some of their writings the Garden of Gethsemane scene is this very passionate moment where Christ before the cross is praying to the Father speaking to the father interacting with the father asking things of him well if you're a mud list that entire scene is a joke because it's God talking to himself he's just sort of play-acting certain things for us or take the cross where we see Christ's speaking to the Father or take the baptism of Christ where the father speaks about the son and the spirit descends if you're a modal asti's simple readings of Scripture to simply evaporate it's God sort of doing magic tricks for us and so rather than having a scene like s M&E or the cross where we see into the intimate life of God himself what we have is something like a parent pretending to be something in front of his kids pretending to be two different persons speaking in two different voices sort of doing a puppet show for us so in other words sibelius ism is one of these heresies in the early church that attempts to try to make the Christian understanding of God a little more manageable but in the end it ruins so much of the drama and the importance of the coming of Christ in his work and it's important that we stop here now we're not going to go too much into Sibelius he and his ideas are going to pop back up again though in the third and fourth century issues with the Trinity because Sibelius ISM is both a acted to some and as we go through the trinitarian controversies in later centuries we will see that the church has a real job on its hand where it has to articulate the oneness and the three nosov God in language that is neither speaking of three separate gods yet is also not Moda list or sub alien so in the end when we look at the seconds injury we see a rise of a number of different things that are important for the church's ongoing intellectual and pastoral development on the one hand we see lots of pressures from the outside we see the world sort of take notice and start to scathingly Mock the Christian Church and a number of Christians answered the Bell and tried to refute or answer the pagans around them but also in the second century middle part of the second century we see arise a number of these percolating ideas percolating views of a variety of different stripes that give some indication of where the church is going in general because the church is going to have a problem on its hands in the third and fourth centuries once the persecution subside with coming up with a vocabulary of Orthodoxy that will give rise to the Creed's themselves you

Channel: Ryan Reeves

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Keywords: Heresy (Quotation Subject), Christian Apologetics (Literature Subject), Religion (TV Genre), Early Christianity (Literature Subject), Celsus (Author), Origen (Author), Tertullian (Author), Montanism, Marcion Of Sinope (Deceased Person), Marcionism, Trinity (Belief), Christianity (Religion), Church History, Gordon-Conwell Theological Seminary (College/University), Marcion

Id: vXJIbvsb00s

Length: 37min 8sec (2228 seconds)

Published: Sat Jan 17 2015