Forensic justification, imputed righteousness, and theosis

[The following post was originally posted, in a slightly different form, on the Orthodox-Lutheran Dialogue forum.]

Is there a conflict between the doctrine of theosis, which is strongly emphasized in Eastern Orthodoxy, and the Reformational idea of "forensic justification" and "imputed righteousness"?  It would seem that Protestant soteriology is about being "declared righteous" and Orthodox (and Catholic) soteriology is all about being "made righteous":  forensic vs. transformative.

We were discussing this on the Orthodox-Lutheran Dialogue forum, and one of the Orthodox members said

Orthodox do not deny that there is a forensic aspect to salvation, and that this is a cataphatic way in which the Fathers and the Bible speak.  I am rereading Lossky, again, and he makes this very clear.  Brian [another Orthodox member of the Forum] gets at what the real issue is:  Forensic Justification as the guarantor that we are saved because ALL has been done by Christ through a forensic imputation of Christ's righteousness to us, and our sins to Christ, that is used to pay satisfaction to appease the Father. This is the issue.

And he's right.  Orthodox do not deny the forensic aspect.  Vladimir Lossky (whom my friend referred to), in his outstanding essay Redemption and Deification, makes clear that the mystery of our redemption is many-faceted, and that the forensic/juridical way of describing it has an essential place in the Church's teaching, but that it does not exhaustively describe the mystery. There is nothing in that essay with which a Lutheran ought to disagree.

But neither do Lutherans deny that salvation is more than forensic.  There is, even in Lutheran theology, both a forensic and a transformative aspect to salvation. Because of the errors which our Lutheran fathers had to combat, the forensic aspect is to the fore; but both are present in their thought (and certainly both are present in the Lutheran Confessions).

What my Orthodox friends object to is the Lutheran insistence on "forensic justification as the guarantor that we are saved".  I think that "guarantor" is a strange word to use in this context.  If the question is, what is the basis for our salvation? what is it that makes it possible for us to receive forgiveness and new life?, then the answer is the work of Christ, and only the work of Christ (not just His death on the Cross, but His incarnation and all that has come to pass for us: the Cross, the Tomb, the Resurrection on the third day, the Ascension into heaven, the Enthronement at the right hand of the Father, and the second and glorious Parousia). In this sense, it is the work of Christ, not anything that we do, that "guarantees" our salvation. But it does not "guarantee" our salvation in the sense of relieving us of any role in receiving it and participating in it.

What if the question is not, what is the basis for our salvation, but rather what must we do to receive salvation?  On a simplistic understanding of "forensic justification", you would think that the answer would be "Nothing! Christ has done it all".  But that is a misunderstanding of forensic justification, and it is not the Lutheran answer. The Lutheran answer is:  repentance, baptism, holy communion, striving for obedience, confession and absolution when we fail, hearing the Word of God, following a discipline of prayer; in short, passing the remainder of our lives in peace and repentance.  This is to live the life in Christ, which means to receive forgiveness of sins and the divine life through the means which God has appointed:  by hearing and taking to heart the Church's kerygma and participating in her covenanted mysteries, or (to use Lutheran language) through Word and Sacrament.  To think that being saved by grace alone, through faith alone, means that we need not live the life in Christ, that we can just walk away from the means of grace, is a contradiction.

But here is the key distinction: to live the life in Christ (that is, life in the Church) through Word and Sacrament is how we receive, enter into, and appropriate our salvation, but it is not the basis of our salvation. It is the work of Christ that accomplishes our salvation; our participation adds nothing to His work, but serves only to appropriate what he has has done (all that has come to pass for us). It is to safeguard that understanding of the work of Christ, not to exclude the importance of living the life in Christ, that "forensic justification" is emphasized.

All that is necessary to accomplish our salvation has been done by Christ (and I cannot believe that an Orthodox would dispute that).  And I have to ask whether there is a difference between "imputation" of Christ's righteousness to us and our participation, by grace, in the divine nature. For the divine nature, necessarily, includes His righteousness. To the extent that we are deified by grace, we share in His righteousness. So "imputed righteousness" is no more and no less than a particular aspect of our theosis.

My Orthodox friend goes on to say:

Salvation is more than forgiveness. Salvation is the re-creation of humanity in the Person and Body of Christ, becoming gods by grace by being ingrafted to God Himself, physically. Salvation is the cooperation of humanity with God in our re-creation, which determines how we enter eternity- in the likeness of God, or not; able to bear the Divine Love as Heaven, or not, experiencing the Divine Love as fire and brimstone.

Amen.   So I have always believed; but if  "salvation is the cooperation of humanity with God in our re-creation", it is only because of the incarnation, death, and resurrection of the only-begotten and immortal Word of God that there is any re-creation that we can cooperate with.  Our cooperation - as necessary as it is - has no value of its own, apart from the work of the Saviour. It is only to safeguard this truth that "imputed righteousness" and "justification by faith alone" are necessary.  When our cooperation is separated from grace and from the work of the Saviour, and thought of as being meritorious in its own right, the Gospel is overthrown. I am not saying that this separation occurs in Orthodoxy (I know Orthodoxy well enough, from the inside, to know that it does not occur.)  But it did occur in the mediaeval West, and it was this that made the Reformation necessary.

These two ways of looking at salvation (how salvation is accomplished vs. how we receive it) are at the root of the Lutheran distinction (not separation) of justification and sanctification. The mediaeval West confused the two. They taught that our works (whether of piety or of moral obedience) gain us merit which is contributory to our salvation. That is to make our works part of the basis of salvation. But however necessary our cooperation may be in receiving salvation, it adds nothing to the work of Christ, and forms no part of the basis of our salvation.

Even though we distinguish justification and sanctification, we never separate them. Justification is salvation; sanctification is salvation. When we look at salvation from the perspective of what we deserve and what we have earned or can earn, all we can see is the Saviour and what He has done. That is justification by faith alone.  When we look at salvation from the perspective of how we live on the basis of what He has done, we see that it is our joy and privilege to be (by grace) fellow-workers with God and participants in the arduous, awesome, but ultimately joyous process of being conformed to His image. That is sanctification; that is living by faith. In the end, it is all one: justification is sanctification is salvation. Salvation is accomplished by His all-sufficient sacrifice, and worked out in our lives with our cooperation with grace, by grace.

Orthodox sometimes say that 'the Orthodox do not distinguish justification from sanctification' (and fault us Lutherans for making the distinction). But I do not think that is true. The Orthodox do not separate justification from salvation, but they do distinguish them. An Orthodox priest I once knew used to say "You cannot earn your salvation, but you must most assuredly work for it". There is the distinction in a nutshell: You cannot earn your salvation ... (because you are justified by faith) ... but you must most assuredly work for it (because, being justified, you are to work out your salvation with fear and trembling, doing by grace the works that God has prepared for you to walk in).

Comments

[JS Bangs]

Good posting, Chris, but I can't help but wonder how many Lutherans would actually accept what you have written here. My experience has been that Lutherans and serious Reformed types are determined to separate justification and sanctification, to the point of denying that sanctification can even happen in any real sense.

When relating to Protestants that are ignorant of or hostile to the doctrine of theosis, I have often called it "imputation plus". Rather than simply having the righteousness of Christ transferred to us (as if a single abstract quality could be separated out this way), we are united with Christ's entire risen nature. Imputed righteousness is great, but there's so much more than that.

[Chris Jones]

I can't help but wonder how many Lutherans would actually accept what you have written here.

I wonder that, too, which is part of why I transferred it from the Orthodox-Lutheran dialogue to the weblog where Lutherans (and anybody else who cares to) can take their shots at it.

My hunch is that confessional Lutherans who don't care what other Protestants think of them will be fine with it. But I really don't know.

[Pr. Joel Humann]

Chris,

Thanks for this. I can't offer much in the way of comment at the moment (my synapses fire very slowly) - other than that one can certainly (and certainly ought to) cobble something along these lines out of St. Paul, which remains the clincher for me at the end of the day.

Thus:
Even though we distinguish justification and sanctification, we never separate them. Justification is salvation; sanctification is salvation.

I think Koeberle's "Quest for Holiness" speaks to this issue. (AFC Vilmar was formative for Koeberle).

One can perhaps also consider Paul's presentation of salvation as an eschatological reality, both "now" and "not yet." In this it is never contingent upon sanctification, which is only ever the fruit of justification (God's declarative verdict on account of Christ) as is sacramentally conveyed and delivered through Word and Sacrament in temporal process of the Christian life. Although it is commonly assumed that Lutherans and Protestants are in general "agreement" on "Justification", that Protestants can even conceive of justification apart from the sacramental instrumentality of the Church undermines this assumption. This straw-man "Lutheran" doctrine of justification is what is currently under fire by the so-called "New Perspective" Pauline scholars. It's just that, however - a straw man.

What jumps out at me, though, is the following:

Orthodox do not deny the forensic aspect. Vladimir Lossky (whom my friend referred to), in his outstanding essay Redemption and Deification...

I'm all ears on this one! Can you direct me to the volume in question, so that I can come to grips with Lossky's presentation?

[Chris Jones]

that Protestants can even conceive of justification apart from the sacramental instrumentality of the Church

Sadly, many Lutherans are effectively Protestant in this regard. However, we must remember that the Confessions are not.

Can you direct me to the volume in question

Certainly. The essay I referred to can be found in Dr Lossky's collection In the Image and Likeness of God, St Vladimir's Seminary Press, 1974 (ISBN 0-913836-13-3). If you have difficulty finding it, but have access to a seminary library with a deep collection of journals, it can be found in the journal of the Fellowship of St Alban and St Sergius, Sobornost, series 3 number 2 (Winter 1947).

[Eric Phillips]

Chris,

This Lutheran agrees with your post 100%.

A great deal of harm is done to Eastern Orthodox theology by EOs who decry every Western influence on theology, and an equally great deal of harm is done to Western theology (of which Lutheran theology is the best expression, I assert) by the equal and opposite attitude.

I do think, though, that the depths into which Western soteriology fell before Luther gives us Lutherans an appreciation of the importance of distinguishing between justification and sanctification that is much greater than most EOs have. Yes, some Lutherans overreact, but short of the overreaction, I think our awareness of the seriousness of the problem puts us in a better position than the standard Eastern placidity on the subject allows.

...and the EO position isn't at all strengthened by the inclusion of ex-Westerners who have been drawn to the East through the anti-all-things-Western polemics of certain EO apologists. THOSE people WILL deny the distinction between justification and sanctification--and the substitutionary atonement to boot.

[Thomas]

Most bon, most tov, I must say. I should do something with this as well - it's too easy for folks to forget just how unique is the integration of Justification sola fide/gratia and sacramental realism found in the Confessions and even a few Luderans of later vintage. That Luther could say the Eucharist 'is the Gospel', and that such a bold view could find its way into the official confession of a church body, is quite amazing if you think about it. Anyhoo, must do some more thinkin'. Peace.

[CPA]

Although it is commonly assumed that Lutherans and Protestants are in general "agreement" on "Justification", that Protestants can even conceive of justification apart from the sacramental instrumentality of the Church undermines this assumption.

I know what you mean, but it is also important to emphasize what Luther emphasized in his "Babylonian Captivity of the Church", that the sacraments are worthless without faith, that they cannot and do not work ex opere operato. That is the only way in which the essential plank of "justification by faith alone" can be squared with the equally essential plank of "baptismal regeneration."

Or to put it differently, the Christian life is fundamentally God giving us promises and us believing them -- and by simply believing them we are really transformed.

And finally this necessitates that saving faith be distinguished from mere historical assent (the kind of belief that says "Yes, these things happened in AD 30, just as Caesar was killed in 44 BC").

It was these three assertions -- that baptism, communion, and absolution are promises, that faith is necessary for their beneficial reception, and that such faith is a resting on and a confidence in the truth of the promise us-ward, and not just a historical faith -- that make the core of Luther's objection to the sacramental theology he encountered.

Chris, from your knowledge of Orthodoxy, what would they say about these three convictions? Is faith seen as necessary to receiving the benefits of baptism and communion? Are baptism and communion also seen as being in the nature of promises? And is faith seen as belief in a promise, not just assent to a historical fact? Or are the issues never presented this way in Orthodoxy? (I'm asking these questions out of genuine curiousity, not in some "gotcha!" spirit).

[Chris Jones]

Chris, I find it quite difficult to wrap my mind around your questions. I suppose that after all of these years I still "think like an Orthodox" enough that sometimes the categories of Western theology just don't compute.

To an Orthodox, the assertion that "the sacraments are worthless without faith" is nonsense. Literally, I mean: not that it is false, but that it makes no sense. On the one hand, even to conceive of "the sacraments without faith" is not possible. "To have faith" and "to be in Christ" amount to the same thing. So to say "the sacraments without faith" is to say "the sacraments outside of Christ". It is a contradiction in terms.

On the other hand, to suggest that the value of the sacraments is in any way dependent on the subjective state of the participants is not right either. The power of the sacraments - indeed, even their existence - is dependent only on Christ, His power, and His word, not on us. So to talk about the sacraments being "worthless" under any circumstances is to say that the word of Christ - which gives the sacraments their "worth" - is of no effect.

I think the answer to your first question (Is faith seen as necessary to receiving the benefits of baptism and communion?) is, yes it is; but the question is a tautology. The question translates to, is it necessary to be in Christ to receive the benefits of being in Christ?

The second question is a bit easier; there is less of a "category shock". A common Orthodox phrase for referring to the sacraments is "God's covenanted mysteries," which means those ways in which He has promised, as terms of the New Covenant, to deliver the forgiveness of sins and the divine life to us. He has promised to give us life and salvation through His mysteries, so we may, and do, utterly rely upon them.

The answer to the last question (is faith seen as belief in a promise, not just assent to a historical fact?) is, Yes and more. There are (at least) four dimensions to faith: assent to dogmatic facts (both historical and theological); belief in the promises (including the "promises" that are the sacraments); trust in the Person Who has made the promises; and uniting oneself completely to Him Who has promised, as the only source of life and salvation. This last is important: as I said, "to have faith" and "to be in Christ" amount to the same thing. He is our Life. To look to the life that one has oneself by nature, to look to our own strength of soul or body, even for this life, to say nothing of our salvation and the kingdom that is to come, is not to have faith, because it is not to be in Christ.

I hope that goes some way to answering your questions, but as I say, I have trouble making sense of the questions themselves. Perhaps one of my Orthodox readers (if I still have any) would be able to give you a better answer.

[Thomas]

Perhaps part of the problem is that, to the Orthodox, when a Lutheran says 'faith' it sounds like 'a subjective state' or, even worse, 'an intellectual assent'. To see faith as a real, ontological bond with Christ formed by the Holy Spirit in baptism and the preaching of the Gospel is to reorient the discussion in a radical way. (I've been looking for an excuse to use the word 'radical'.) I would also suggest that the 'forensic justification' debate would be upended if we realize that the declaration of justification DOES what it SAYS - you are recreated, killed and made alive again in baptism and the preaching of the word. You are, literally, a new creation. This new creation is hidden, and sanctification is the 'process' of 'becoming what you are.' Hope that helps.

[CPA]

I was speaking clumsily when I said "the sacraments are worthless without faith". As Luther constantly emphasizes, a baptism is a baptism and hence the gate to eternal life, regardless of whether the one baptized accepts it or not. Its validity is objective and based solely on the words. So I accept your correction:

The power of the sacraments - indeed, even their existence - is dependent only on Christ, His power, and His word, not on us. So to talk about the sacraments being "worthless" under any circumstances is to say that the word of Christ - which gives the sacraments their "worth" - is of no effect.

But as a promise -- objective and valid -- does not benefit the hearer unless it is believed, so too baptism does not benefit the baptized unless it is believed in.

It seems that Orthodoxy and (Augsburg) Evangelicalism are two communions that can get along, because neither can understand the language of the other!

[Pr. Joel Humann]

if we realize that the declaration of justification DOES what it SAYS

Yes. That's it. The proclamation of Gospel is performative language. Word and Sacrament create and sustain the very faith which recieves them as promissory. This is, of course, tautologous, as Chris notes.

CPA, your concern to avoid an ex opere operato view of the Sacraments is well taken, however.

[Chris Jones]

Pr Humann

I think I understand (and if I understand rightly I agree with) what you and Thomas are saying about "performative language". But I am still unclear about what ex opere operato means, and why it is objectionable.

I always thought ex opere operato was simply a way of affirming the objectivity of the sacraments and quieting the conscience of the believer by assuring him that his own doubt, fear, sin, and error do nothing to rob the mysteries of their power. Can you explain to me what the teaching of ex opere operato means, and why we Lutherans believe it to be in error?

In particular, does ex opere operato say that the sacraments are effective even for someone who is not, in fact, united to Jesus Christ through faith? If that is what it says, then I can see that there is a big problem with it. If, on the other hand, it merely says that the sacraments are effective in the absence of our subjective feelings of faith, then I think it is unobjectionable (and, in fact, a necessary guard against pietism).

[Chris Jones]

Thomas,

To see faith as a real, ontological bond with Christ formed by the Holy Spirit in baptism and the preaching of the Gospel is to reorient the discussion in a radical way.

This is so true, and so important. Unfortunately, the individualism (frankly, the self-centeredness) of our culture is so deep in us that we really can't "re-orient the discussion". We can't really understand "faith" in any other way than "what I, personally, believe and 'feel good about'". Biblically, faith is indeed "a real, ontological bond with Christ"; but we have to consciously force ourselves to think of it in that way.

Once you do think of it in that way, it seems to me that all objections to "faith alone" melt away. Fr Florovsky famously said, Extra ecclesiam nulla salus: all the power and categorical strength of this aphorism is in its tautology; outside the Church there is no salvation, because salvation is the Church. Similarly, we are justified by faith alone because to be justified is to be in Christ and to have faith is to be in Christ. And the three Reformational slogans, faith alone, grace alone, and Christ alone, are simply three ways of saying exactly the same thing. If anyone is in Christ, he is a new creation; and if he is not in Christ, how can he be a new creation?

[Pr. Joel Humann]

The immediate context for rejecting an ex opere operato is the sacrifice of the mass made by the priest to propitiate the wrath of God, whose indelible character enables him to confect the mass for the benefit of the living and the dead. (I'm frankly rehashing seminary A.C. class here - I'd like to hear if others find it off the mark since, as you allude, it seems to mean many things to many people). In other word's the priest's *doing* of this ceremony of the mass is what is necessary, irrespective of what an onlooker believes (if indeed there even are any - since Luther's attacks also have private masses of the priest alone in view - i.e. pay some money to have some masses said for you or uncle Joe). It pertains, then, principally to the Western medieval sacrifice of the mass.

Clearly it is not, for Lutherans, a rejection of the objectivity of the Sacraments per se. This is why the manducatio impiorum is a Lutheran non-negotiable. One recieves the true Body and Blood of Christ, whether or not faith is present, though perhaps not to one's benefit.

...a way of affirming the objectivity of the sacraments and quieting the conscience of the believer by assuring him that his own doubt, fear, sin, and error do nothing to rob the mysteries of their power.

You are quite right that this needs affirming, repeatedly and always. After all every Christian who approaches the altar is simil justus et peccator. "Lord I believe, help Thou mine unbelief" is a prayer of faith.

[Eric Phillips]

If "ex opere operato" is rejected specifically as a response to the idea that the sacrifice of the Mass benefits both the living and the dead, that makes a lot of sense. I've never understood it when fellow Lutherans rejected the term, because of _course_ someone who receives it won't benefit from it unless he believes! The Roman Church has never said otherwise. But in this context, it is the Mass's utility for the dead that is being rejected when "ex opere operato" is called into question. Since they do not receive it at all, we never even get to the question of whether or not they receive it with faith.

It seems to me, though, that we would be better off simply opposing the saving efficacy of the Mass _qua_ re-enacted sacrifice, without unnecessarily rejecting "ex opere operato," because in contrast to most Protestants, Lutherans actually _do_ believe that the sacrament is and does what the words of Christ say it is and does, regardless of who believes it. The _utility_ of the sacrament depends on faith, but its _validity_ is in fact entirely "ex opere operato." Any Roman attempt to use this phrase to prove that the Eucharist provides justification even to the dead, and to living attendees who merely observe but do not partake, is just an abuse of the principle. We shouldn't throw the baby out with the bathwater.

[CPA]

I don't know if the Roman Church now rejects ex opere operato with regard to the living, but Luther was arguing the position that the sacraments benefit unless an impediment is placed in their way. In other words, while Lutheran doctrine on infant baptism taught that baptism generates faith in the infant, the doctrine he was arguing against said, as long as there is not an actual will to resist the baptism, it works without the necessity of faith in the infant. Ditto for masses said for the (absent) living or dead. (I would not be surprised if there's been row-back on this since then).

[CPA]

BTW, if you read Melanchthon on the Mass in the Apology, ex opere operato is repeatedly excoriated. Reviving this term in a Lutheran context is a completely hopeless venture. Nor do I think the viewpoint it represents ("I know Joe has lived a completely godless life since then, but he was BAPTISED, so he MUST be a Christian") is sufficiently dead that we can simply give up the term we have for it.

[Eric Phillips]

I guess I should read that section and see if I can figure out what old Philip had against it. I don't really see any difference between saying that baptism generates faith, which then receives salvation, and simply saying that baptism saves the infant without faith. The word "faith" is just being used differently in the two cases. Of course, there is a significant difference between the prevailing RC concept of faith as a meritorious act and faith as a monergistic divine implantation, and that gets tied up in the discussion, but it's really peripheral to the question of whether sacraments work "ex opere operato."

As for the idea that the mass can benefit the absent living, and even the dead, that's got nothing to do with "ex opere operato," properly speaking. It's all about whether the mass promotes our salvation as a corporate performance as well as a meal, or just as a meal.

[CPA]

Justification by faith alone -- does it apply to infants who die after baptism, or not?

That's the difference between baptism creating faith infants or saving without faith in infants

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To begin with my lovely review I would like you to know some quick facts first. amanda bynes hot is 31 years old but don't hurry with your rough judgement because this woman looks much younger than that. If I didn't know who she is the first thing that would popped into my mind regarding her age would probably be saying this girl is something between 25 and 27... but is someone said to me she is 31 I wouldn't believe that. And if you watch olivia wilde sex you will completely forget she is at that age because that wouldn't be matter there. Her gorgeous body gives us the maximum of joy and pleasure that we can ever get... I love her very much though.

Moving a bit forward I have to mention something that has made think differently about her. I am talking about watching a few rare pictures of angelina jolie sex video and after that I realized how much she looks like Evangeline Lily. The most incredible thing is that I love them both and that just amazing... I feel being the happiest guy on Earth right now. If only I could marry both of them at the same time my all dreams would come true. I have always wanted to imagine elisha cuthbert sex and Evangeline Lily standing in front of me. It is incredible.

TAYLOR LAUTNER NU height is 5'5 and I can't say she looks any taller although if she wears her high heels only. That height is pretty average for all women but her great proportioned body and long legs make her look on this kristin chenoweth nude a bit taller... When there is no cloth on you it is easy to appreciate the height.

What an incredible event to have a chance checking out christina aguilera topless because that part of her body is my favorite. I won't tell you she has got big boobs as it would be not true... The size is average but their shape is just incredible and the skin is so smooth that I was staring at kendra wilkinson sex for like twenty minutes or something... By the way those pics were made on some beach and there is one I actually like the most where she stands in water and you can see her nipples. If you want to have boobs like that please don't do a plastic surgery right away... there are so many ways to make you boobs look better like for example start doing some exercises.

When I saw EWAN MCGREGOR NAKED for the very first time her ass hasn't left my mind after that for about a week. That cute butt is something that I call athletic and very smooth. Every single woman would jealous when she sees that ass. I myself would like to say that aishwarya rai porn is the cutest one I have met on this week and you can trust me I have seen much butts for this short time.

Now tell men what do think about having a poster of marina sirtis nude in your house? I think it is not such a bad idea huh... But first you have to ask your parents if you are allowed to... actually if you hang that poster in your room nobody will ever say nothing to you. Do that thing because having a celebrity like evangeline lilly hot in your room is very popular and stylish. Plus you can tell your friends that you have bipasha basu nude in your room waiting for you to come...lol...

Is there anything else I can add? Of course... How about talking about one funny quote of megan fox fake for a dessert.

"I once made a (it was supposed to be a 30-minute) bean salad that took me like 6 hours"

Honestly when I read this one I was laughing for like five minutes in a row... there is nothing easier than make that salad but obviously summer glau nude didn't know that... Man, I am feeling exhausted of my laugh.

Although I give preference mostly to tall women who are not less than let's say 5'7, this time I am making an exception because when I see patricia heaton hot there is nothing that can make think about her in some kind of bad way. She is perfect despite the fact that her height is 5'5 which is pretty average height of any woman. As you know when I say perfect woman I mean the combination of her enough height, gorgeous body and sexuality... So what kristen stewart sex scene doesn't have the first one... but two last things she surely has and that is enough to make this review about her.

What a great pictures of kelly brook playboy pics we can see right now because that is what I have prepared for this special occasion and so you could then rate them with the grade you think they deserve. Her tits are probably one of the smoothest ones I have ever met... The only thing that I would give anything for is touching those babies and grab them in my hands... I cannot control myself when I see that elastic young boobs although she is 31. There is no other thing I want so badly right now than mariah carey sex tape boobs.

I hope you have enjoyed this review and you liked all those pictures I have prepared for you... Anyway, this is it and I see you next time let's say tomorrow.

What a gorgeous day huh... the birds are singing, the sun is shining... well, you will have to excuse me if you live somewhere on the North Polis or in Russia... I didn't know that...lol... But the point is that this day will definitely bring you something good... oops, look it has already did... Take a look at monica bellucci porn I got you for free... Don't you just love them? I am sure you do because she is very hot and today we are about to know a lot more than that.

This woman is only 31 years old however I have to admit she looks younger on about 5 years or something... And this difference between what she really is and what we think she is will only keep growing and when she is 50 we will simply say JOSIE MARAN NUDE is 40 or something. I wish we could see some fresh pink nipple when she is at that age... I am sure she will be hot and gorgeous as she's now.

Now let's find out how exactly olga kurylenko nude look like because it is very important. I am saying her tits are very smooth and elastic that on some point you might think she has made a plastic surgery which is not true... I was watching eva longoria desnuda pictures today and all I could see is positive things about them. Even their quite small size couldn't stop me from enjoying them...

If you like watching lea thompson nude this review is especially for you because I have found a few of those gorgeous pics that you will be fond of. But before that here is some information about her so that we knew who she is.

The success came to jessica alba sexy after playing Regina George in Mean Girls 2004 however before that she was playing with Rob Schneider in The Hot Chick. Apart from movies she has appeared in many tv shows and other things like theatres.

How come you can say you like watching her nude if you haven't seen how radha mitchell nude look like? Shame on you...lol... just kidding though... Anyway, you have a special chance to see carmen electra sex for absolutely no fee at all... Some of you might ask why I am doing that if it is free... Well, it is hard to explain... probably the most truthful reason would be the fact that I love sharing and also when people arguing with my thoughts and commenting.

If you think that this is it you are being wrong because it is only a start. You will see dozens of her hottest pics not just today as tomorrow I will prepare something special as well. And after that day you will be very pleased too, believe me... But for now, we have to say goodbye because our review about jennifer love hewitt sexy has come to an end...

Today we have a special and for some people quite unknown guest CAMERON DIAZ BIKINI, so please let's give her a warm welcome... I was waiting for that moment the whole week because it was damn hard to get any good and real meagan good naked... the problem was that most of them were fake and not very good one by the way... So, we have everything we need and why not to start? Right guys? Lol...

I just have to start with unbelievably gorgeous legs of scarlett johansson desnuda... they are so long and shapely that they even make her seem a bit taller... She is only 5'5 but if you watch on monica keena nude your first thought will be like " Come on, she can't be 5'5... this is ridiculous she seems much taller." But I don't blame you for thinking that way because that is what I thought for the first time and there is nothing wrong in this.

Now let's move from her legs higher straight to mallika sherawat sex so that we could see it damn perfect... Do you want a tip on what it is better to watch so that her butt was in the right focus? The answer is very simple... try to find some maria sharapova nude and you will definitely find them.

Unfortunately that would be all, but please don't get frustrated as I will come back tomorrow at the same time and we will continue.

Many different female celebrities are crazy about chasing some finest and modern hairstyles... They would love to read in paper about themselves that for example yesterday on some nomination Beyonce hairstyle was the best one. But if you want to succeed in it you have to make it simple. For example let's take these gorgeous pictures of ELISABETTA CANALIS NUDE who is by the way today's our guest... You can see on it one amazing hairstyle that is well organized and very modern. But at the same time it looks so simple that I believe every single woman could do that without going into barbershop or some beauty salon. The point is that all great things are very simple and JAMIE CHUNG NUDE sticks to that saying.

If some of you think jessica alba boobs are very small and not shapely as for example Angelina's tits I will have to argue with you right now. I think watching anna faris hot will be the right thing for you to do and after that you will change your thoughts on that count. I am saying her tits are the most incredible I have ever seen and nothing will stop me from thinking that way... even the fact that they are pretty small is nothing comparing to my biggest desire to touch those breasts.

That would be all my friends and have a nice day ya'll.

It might seem to you weird but megan fox nuda is 31 years old one at the moment. I know she probably looks younger on some jennette mccurdy hot but more often this gorgeous and sexy cutie pie likes to wear some classic outfit and thus she looks more solid and older. But her face, her body and spirit tells us she is not younger than 25 which is exactly what I think. paris hilton nackt has got the whole life in advance and she is just getting start it. I am one hundred percent sure that when she is at the age of 40 there will be nothing less for us to say but this... She looks like she is about 30 or something... that's right, that's what we will be saying.

It is always great to see some very privates parts of fro example some sexy celebrity. Today you have a chance to watch rakhi sawant nude and not just that. Her nipples won't be covered this time so you'd better don't miss it. I have a few megan fox playboy where she is swimming with no bra or bathing suit exposing her very smooth, elastic and shapely tits. Believe me, there is nothing better than that.

Unfortunately as many things in this world this review has to end... But I am not saying goodbye because every day you will find here some other nice LIV TYLER HOT and we will discuss them together.

[Charlotte_Michigan]

As you can see this website is full of Hawaiian Expedition Pearl Harbor

[MegancFB098]

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