Compounding, Wealth, Service, and a New Ruling Class

From Chapter 15, Compounding, in Gary North’s Christian Economics: Student Edition

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The Lord will command the blessing on you in your barns and in all that you undertake. And he will bless you in the land that the Lord your God is giving you. The Lord will establish you as a people holy to himself, as he has sworn to you, if you keep the commandments of the Lord your God and walk in his ways. And all the peoples of the earth shall see that you are called by the name of the Lord, and they shall be afraid of you. And the Lord will make you abound in pros- perity, in the fruit of your womb and in the fruit of your livestock and in the fruit of your ground, within the land that the Lord swore to your fathers to give you (Deuteronomy 28:8–11).


Compound growth is the most socially transforming process in world history. Beginning around 1800, economic development in Great Britain and English-speaking North America began to exhibit compound economic growth. So did population. This has been maintained for over two centuries. Nothing like this had ever happened before. Always before, famines, plagues, and wars had reversed growth. In 1800, almost no one saw what was about to come. Ben Franklin was the main exception. In 1751, he had foreseen extensive population growth in the United States.

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No, I am not a big fan of Benjamin Franklin. But even I must admit: the man was not just very worldly-wise (in a way the dim-wit ‘elite’ pagans of today simply can’t measure up to!) but was absolutely whip-smart.

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Steady economic growth at 2% or 3% per capita per year has completely transformed the world. The historian asks: “Why did this happen where it did and when it did?” Economic historians have no agreed-on explanation. There are dozens of explanations, but none of them seems to be supported by the evidence.

The possibility of long-term economic growth and population growth first appears in ancient literature in Leviticus 26 and Deuteronomy 28. The Christian worldview teaches linear time: creation, fall, redemption, and final judgment. No other worldview taught this in the ancient world. The biblical worldview also teaches progress.

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The very concept of linear time stems from the Bible.

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Moses spoke of positive corporate sanctions. These promises were ethically conditional: “if you keep the commandments of the Lord your God and walk in his ways.” These were covenantal corporate sanctions. God promised these blessings to a nation of covenant-keepers. Clearly, the following promise was corporate, not individual: “And all the peoples of the earth shall see that you are called by the name of the Lord, and they shall be afraid of you.”

This passage and the parallel passage in Leviticus 26 are crucial in developing an explicitly Christian economics. Why? Because of the unbreakable connection between covenant law and covenant sanctions. The bulk of both passages is devoted to negative sanctions. These are also covenantal and corporate. The correlation between covenant-keeping and prosperity, like the correlation between covenant-breaking and poverty, makes it clear that God intervenes in history to confirm His national covenant. This is covenantal confirmation. This is a detailed development of God’s announcement to them regarding covenantal thankfulness.

Beware lest you say in your heart, ‘My power and the might of my hand have gotten me this wealth.’ You shall remember the Lord your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day (Deuteronomy 8:17–18).

The blessings and the cursings were guaranteed by God as visible signs of His covenantal authority. They were to persuade the other nations of the benefits of obeying God’s Bible-revealed law.

See, I have taught you statutes and rules, as the Lord my God commanded me, that you should do them in the land that you are entering to take possession of it. Keep them and do them, for that will be your wisdom and your understanding in the sight of the peoples, who, when they hear all these statutes, will say, ‘Surely this great nation is a wise and understanding people.’ For what great nation is there that has a god so near to it as the Lord our God is to us, whenever we call upon him? And what great nation is there, that has statutes and rules so righteous as all this law that I set before you today (Deuteronomy 4:5–8)?

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Now, these blessings may well fall on the heads of covenant-keeping believers and their families.

But the main focus of the passage is that these blessings will fall on the nations that worship and obey God, above all things.

The Kingdom of God is geared to the redemption of nations, and is to be our primary work.

Individual salvation is a good and just preamble to the salvation of the nations. But the expansion of the assembly of God, the growth of God’s people, is fundamentally Jesus’ concern, not ours.

Matthew 16:18, ESV

And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 

Matthew 16:18, Young’s Literal Translation

 `And I also say to thee, that thou art a rock, and upon this rock I will build my assembly, and gates of Hades shall not prevail against it;

The assembly – the ruling council – is primarily a political thing, focused on national justice and the law. It is not primarily a Roman Mystery Cult business: if it was, then Rome would have happily left it alone, or even incorporated it with all the deeply devout mystery cults.

All those powerless cults, ignoring the evils that surround them, hoping for some mystical otherworldly escape with the right rituals and chants and sacrifices and magical re-enactments (sacraments).

But a focus on covenants and law, rather than sacraments and magic?

A judicial, governing assembly, that acknowledges a king other than Caesar?

A priesthood of all believers — any of whom can baptize, or serve the Lord’s Supper — rather than some elite religious guild that dominates that rest, the way Caesar prefers?

A Law-word other than what Caesar says?

Now, THAT is where the trouble kicks in!

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Prosperity was a matter of obedience to God’s law. The crucial but practical question is this: Is this still true under the New Covenant? If it isn’t, then there is no possibility of developing a uniquely Christian economics. The passages in Deuteronomy 28 and Leviticus 26 also speak of political success. Are these also part of the New Covenant? If there are no covenantal connections between national covenant-keeping and visible national civil sanctions, then there is no possibility of developing a uniquely Christian theory of civil government. It all hinges on visible corporate sanctions as testimonies to the continuing reliability and legitimacy of Christian economics and Christian political theory. In short, it all hinges on covenantal judicial continuity.

In modern times, the vast majority of Christian theologians deny this continuity. This is equally true of the relatively small number of people who call themselves Christian social theorists. They do not declare with the psalmist, “Teach me, O Lord, the way of your statutes; and I will keep it to the end. Give me understanding, that I may keep your law and observe it with my whole heart. Lead me in the path of your commandments, for I delight in it” (Psalm 119:33–35). They dismiss biblical civil law as Christ- annulled civil guidelines of a now long-defunct nation, Israel. This legal system supposedly never had any covenantal continuity with the New Testament social order. They do not offer judicial details about what exactly constitutes the New Testament legal system, but they are adamant that it has no covenantal continuity with Mosaic Israel. They are incorrect. The Ten Commandments provide this continuity (Exodus 20). So do the Mosaic laws implementing the Ten Commandments (Exodus 21–23). The land laws and seed laws have been annulled. So have the priestly laws. But all of the Mosaic laws and their sanctions that Paul refers to in I Timothy 1:9–10 are still in force. “. . the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine.”

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The vast majority of Christian theologians (and the few Christian social theorists still around) are in utter rebellion against God’s Law-Word, and therefore — by definition — against God Himself.

The have been given the utter cultural irrelevance they long for, and their word is as powerless and ignored as they can wish.

Certainly, they will never, ever get into trouble with Caesar.

Those of us who prefer to fear God rather than Powerful Men would be wise to shun the ‘leadership’ of these forever-failures.

And we best ignore their safe, mainstream, un-controversial, endless stream of powerless words.

The Bible contains God’s Law-Word, the Word of Power.

Accept no spineless, humanist, pseudo-pious substitute.

Tasteless salt – and those who spew it – exist only to be trampled underfoot.

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Christian economics is authoritative because God still imposes corporate sanctions in terms of His law. When Christians deny that God still does this, they must then accept humanistic economics in the name of Jesus. Dominion will then take place, if at all, only in terms of the kingdom of man. Is the economic kingdom of man what you want to proclaim in the name of Jesus?

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Why bring down God’s curses on your head?

Dump the half-wit humanists.

Hear and obey God, who actually knows what He is talking about.

And Whose Word has Power.

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A. Redemption

Point one of the biblical covenant is God’s transcendence, yet also His presence. This is the biblical concept of God’s original sovereignty. It asks: “Who’s in charge here?” How does this apply to compounding?

Christian theologians speak of three ages in history: creation, fall, and redemption. To redeem something means to buy it back. What has been bought back? From whom? The Christian doctrine of redemption teaches that the redeemed sons of God have been bought back from God’s wrath by Jesus Christ’s perfect life, crucifixion, resurrection, and ascension to heaven (Romans 5:6–11). This is the legal basis of God’s grace. God brings soul-saving special grace to the redeemed, who become covenant-keepers, and He brings life-preserving common grace to covenant-breakers for the sake of covenant-keepers. “For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:45b). The two kingdoms grow in the same field until the end of time. This is the meaning of the parable of the wheat and the tares (Matthew 13: 24–30, 36–43).

What is the legal nature of redemption? It is the payment of a ransom to God on behalf of previous covenant-breakers. “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). This is special grace. Yet He also died for all mankind, to delay the wrath of God. “For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time” (I Timothy 2:5–6). This is common grace.

Of covenant-keepers, Paul wrote: “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Ephesians 1:7). He wrote of Christ, “who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (Titus 2:14). He also wrote, “for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus” (Romans 3:23–24), This brings liberation from sin. It therefore brings liberty. “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (Galatians 5:1).

Christ’s model of redemption governs the New Covenant era. It governs Christian economics.

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I have always seen special grace – the salvation of anyone – to be a work of mind-smashing wonder. A true, astonishing work of God, that we should give thanks for continuously with our obedience to His will.

But if you think about it, even common grace – the delay of God’s wrath on the wicked – is also amazing and inexplicable.

No, I don’t understand why God didn’t kill Eve as soon as she ate the forbidden fruit. I don’t know why God spared Adam’s life for centuries.

But I am thankful for the greatness of God’s mercy and grace. And the forgiveness that Christ brought into the world, for His people.

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B. Adoption

Point two of the biblical covenant is hierarchical authority. It asks: “To whom do I report?” How does this apply to compounding?

All of humanity is the family of God. Paul spoke about God in Athens: “And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way to- ward him and find him” (Acts 17:26–27). But the family of man is not unified. Because of Adam’s rebellion, God disinherited the covenantal sons of Adam. Were it not for special grace, all mankind would perish. But God has redeemed some of these disinherited children. He has adopted them into the inherited family. “[H]e predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will” (Ephesians 1:5).

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God (Galatians 4:4–7).

The covenantal sons of Adam are under God’s curse of disinheritance. Not so with the covenantal sons of Christ, whom Paul called the last Adam.

Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven (I Corinthians 15:45–49).

As God’s adopted sons, covenant-keepers are the heirs of the whole world definitively. This is a matter of God’s judicial declaration. Adopted sons are required by God to extend their dominion progressively. After the final judgment, they will inherit finally. Christian theologians debate over how much of this progressive inheritance by Christians will have been secured by the end of time. They do not disagree over whether or not it will be secured after the final judgment: the new heavens and new earth (Revelation 21; 22).

Paul spoke of a guaranteed inheritance.

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory (Ephesians 1:7–14).

There is another way of inheritance by covenant-keepers. A covenant-breaker hears the gospel of deliverance through faith in the saving work of Christ. He accepts this offer of salvation. He becomes a covenant-keeper. Now all that he owns and controls belongs to a covenant-keeper. The wealth that had belonged to the kingdom of man now belongs to the kingdom of God.

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Some people belong to God, and are known to Him. They will enter heaven, and then the New Creation.

Others do not, and God knows them not. They will enter hell, and then the Lake of Fire.

Both groups are to be treated justly and righteously. Not because they deserve it, but because God demands it.

“There is Only One Law.”

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C. Acquisition

Point three of the biblical covenant is law. It asks: “What are the rules?” How does this apply to compounding?

Redemption means to buy back. It applies to all mankind: special grace and common grace. Christ has paid a ransom. This has liberated covenant-keepers. To do what? To exercise dominion under God, according to the dominion covenant (Genesis 1:26–28).

The world is not yet under the authority of covenant-keepers. It is under covenant-breakers. They own real estate, capital goods, and banks. They own most of the educational institutions. This is contrary to the dominion covenant. It is the result of sin. But it is far more the result of covenant-keepers’ defection from the tasks associated with increasing their productivity. It is a rejection of covenantal responsibility by covenant-keepers. All of this must be purchased from them by covenant-keepers.

If covenant-keepers buy the capital goods of covenant-breakers, they must surrender ownership of an asset: money. This is the most marketable commodity. Why does this transfer economic authority to covenant-keepers? The exchange is legally mutual. But it is not mutual in terms of the economics of dominion. Covenant-keepers are supposed to be future-oriented—far more future-oriented than covenant-breakers. So, covenant-beakers sell long-term capital assets in exchange for short-term consumer goods. God expects covenant-breakers to be de-capitalized by covenant-keepers. This is the biblical process of disinheriting covenant-breakers in history. The post-fall theology of covenantal inheritance necessarily includes covenantal dis- inheritance.

The archetypal biblical story of such a transaction is Jacob’s purchase of his brother Esau’s birthright. Esau was a covenant-breaker. God had told Rebekah when she was pregnant that Jacob would be the lawful heir (Genesis 25:23). Yet Esau was the firstborn (Genesis 25:25). Jacob bought the birthright from Esau for some stew (Genesis 25:33). Esau either did not value his birthright or else he thought he could defend it easily. He was wrong.

Before this, Abraham had purchased a cave for Sarah’s tomb. He would not accept it as a gift from a Canaanite (Genesis 24:10–16). He was a stranger in a strange land. His heirs would inherit this land, God had assured him. But he paid for the cave anyway. He paid a lot of money. Moses’ subsequent conquest of Canaan by military force was a one-time covenantal event. It was not to become a model for Israel. The purchase of the cave was.

Dominion by covenant-keepers requires the legal transfer of property from covenant-breakers to covenant-keepers. “A good man leaves an inheritance to his children’s children, but the sinner’s wealth is laid up for the righteous” (Proverbs 13:22). Covenant-keepers are supposed to buy property from covenant-breakers. This is the proper way to transfer the inheritances of covenant-breakers to covenant-keepers. “Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it” (Matthew 13:45–46). He obtained the money, and he then paid the price.

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If you want to win, you must pay the price.

For Christians to lead, they must strive to be masters in their field, be it a machinist, soldiery, science, accounting, parenting, programming, or the law.

We must EARN the right to lead: in the eyes of God and Men, believers and unbelievers alike.

For thousands of generations, or until the Second Coming. Minimum!

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D. Profit and Loss

Point four of the biblical covenant is sanctions. It asks: “What happens if I obey? Disobey?” How does this apply to compounding?

Judgment has to do with applying God’s laws to specific circumstances. It requires an understanding of the sanctions, positive and negative, that are associated with each of God’s laws. In economics, the two main sanctions are profit and loss.

The parable of the talents is the archetype. The property owner plans to go on a long journey. He leaves his stewards with coins. One steward is given five coins. One is given two coins. One is given one coin. At his return, the owner demands an accounting. The man who had been given five coins now has ten coins. The man who had been given two coins now has four. The man with one coin has produced no profit at all. He returns the coin. The owner condemns him, and then gives this coin to the most productive steward, who had doubled the owner’s money, but with more initial capital than the second steward had received (Matthew 25:14–31). In Matthew’s version, Jesus follows with the story of the final judgment. In Luke’s version, we learn something different. A steward with one coin made ten more. He received ten cities to command. Another steward with one coin earned five more. He received five cities (Luke 19:17, 19). They had prospered in terms of business. They were then rewarded by civil rulership. This meant dominion in the broadest sense.

Profit is a business residual after all expenses have been paid. The entrepreneur seeks to buy low and sell high. The only reason why this is possible in a competitive market is because other entrepreneurs are ignorant of the future conditions of supply and demand. They fail to bid up the price of relevant capital goods and labor. This leaves an opportunity for the entrepreneur who trusts his prediction of future market demand.

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Note that the servant who made his master ten coins got the new coin. Not the one who earned two coins.

Don’t just serve. Serve with EXCELLENCE!

(But serve well. Don’t be the man who merely hid the coin… and was sent to hell for his failure, incompetence, and cowardice!)

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E. Reinvestment

Point five of the biblical covenant is succession. It asks: “Does this outfit have a future?” How does this apply to compounding?

The story of Isaac’s dual blessings of his two sons is the story of the inheritance that each son received. Because of God’s prophecy that the younger son would inherit, and because Jacob had purchased Esau’s birthright, and because of the joint deception by Rebecca and Jacob, Isaac gave the main blessing to Jacob (Genesis 27:28–29). This left little for Esau (vv. 39–40). Esau was not completely disinherited, but he received only the remainder.

How extensive will the inheritance be? Kingdom-wide. This means worldwide. “For the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea” (Habakkuk 2:14). Jesus said: “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Mat- thew 28:18b–20).

To fulfill the dominion covenant, there must be multiplication of capital. This means that there must be a steady reinvestment of profits. God requires His adopted sons to steadily replace the disinherited sons in history. So, covenant-keepers must spend less than they receive as post-tithe, post-tax income. There must be a surplus. This reinvested capital extends the businesses owned and run by covenant-keepers. It multiplies. Some of the profits are also reinvested, and they multiply. This program requires two things to be successful: thrift and entrepreneurial wisdom. It is not good enough to reinvest profits. There must later be more profits. The investor must accurately predict future supply and demand for his product or service. Then he must buy low. He must do this over and over. So must all of his heirs in order to speed up the dominion process.

So, there must be compounding. This process changes the world. The world has experienced this, 1800 to the twenty-first century. A fairly constant annual positive rate of return after price inflation of at least 2% to 3% per capita transformed the world in two centuries.

God wants covenant-keepers to replace covenant-breakers in high positions of authority and great wealth. This process of long-run inheritance necessarily involves the disinheritance of covenant-breakers. God wants the great reversal, as described by Mary in her testimony to Elizabeth. “He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:51–53). Everyone gets richer (common grace), but covenant-keepers become dominant (special grace). They inherit most of the earth. They are on top. Covenant-breakers are subordinate. This is not achieved through coercion. It is achieved through the redemption of covenant-breakers by God and purchase of covenant-breakers’ capital assets by covenant-keepers.


The dominion covenant defines mankind. It remains in force today. God has commanded mankind to subdue the earth as His stewards. He had delegated ownership to all mankind. The command to exercise dominion includes covenant-breakers.

With the fall of man, God divided mankind into disinherited children and children of the inheritance. The judicial distinction is between biological children and adopted children. God sent Jesus Christ into history to serve as the redeemer of His people. His program of redemption was to buy back sinners through a redemption payment to God the Father. This is the model for Christians. It provides God’s post-fall strategy of dominion: the conversion of souls by God, the purchase of capital assets by covenant-keepers, and both successful entrepreneurship and the reinvestment of profits.

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Let’s look at the money-shot again:

God wants covenant-keepers to replace covenant-breakers in high positions of authority and great wealth. This process of long-run inheritance necessarily involves the disinheritance of covenant-breakers. God wants the great reversal, as described by Mary in her testimony to Elizabeth. “He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:51–53). Everyone gets richer (common grace), but covenant-keepers become dominant (special grace). They inherit most of the earth. They are on top. Covenant-breakers are subordinate. This is not achieved through coercion. It is achieved through the redemption of covenant-breakers by God and purchase of covenant-breakers’ capital assets by covenant-keepers.

We are not Muslims. Nor are we Marxists. Nor are we Darwinians.

We aren’t even Secularist Keynesians.

We are Christians: and we will win Christ’s way.

And when we win, we do not grind our heel into the teeth of the Inferiors.1

That may please Mohammed or Marx or Darwin or the Secularists, but that is not Christ’s way.

Everyone wins something when we win. But God favours His people, the New Israel, the Assembly of Christ most.

And anyone who calls Christ Lord, and obeys His Law-Word, can gain access to Special Grace, to the Elect of God, to the Inner Circle who has God’s ear.

1 For one thing, there is no difference between us and the unbelievers, except the Will of God. We are in no way more ethical, more morally upright, more excellent than they are, except for God’s calling and His Holy Spirit.

We did not earn our salvation in any way. We are not innately superior in any way. We are as worthless as they are. The only real difference is that Christ decided to give us eternal life: a great blessing we did not earn, and did not deserve, in any way.

Any good thing we have, they can have… if they call Jesus Lord and God, believe in Him, and obey His will.

They also can cry out to Jesus, and receive eternal life.

And the unbelievers should do this! God wants them to life!

God would rather have them live in joy and peace and blessedness, than scream in the Lake of Fire forever, powerless and irrelevant, never to see His face. Forever in the Second Death.

Not even remembered enough to be ground under His heel, just dumped in a furnace somewhere to suffer agonizingly and endlessly forever. At a place where they can never see God, or receive a single blessing from His hand.

God has more interesting things to do, then spend time with unrepentant wicked men.

Men he does not know.

Matthew 25:11-12, ESV

Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’ But he answered, ‘Truly, I say to you, I do not know you.’

Matthew 7:21-23, ESV

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

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