St. Augustine of Hippo
Vol 8 Issue 46~ Editor: Rev. Fr. Courtney Edward Krier
November 14, 2015 ~St Josaphat, opn!

1. Baptism: Means of Salvation (42)
2. Twenty-fifth Sunday after Pentecost
3. Saint Albert
4. Christ in the Home (17)
5. Articles and notices

Dear Reader:

In reading the Fathers and Doctors of the Church, the priest is inspired by their insistence on instructing Catholics in the faith. They, the Fathers and Doctors, answered the perennial questions that the world still offers: Why is there good and evil? Why is there suffering? What is Truth? What is the purpose of life? The world had answers then, as it does now. But the answers of the world did not provide truthful answers, because the answers emanated from the state or from the individual—not from the absolute Truth. The Truth became incarnate to teach man the answers to his life, but, as Saint John tells us in the beginning of his Gospel: He was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God, to them that believe in his name. (John 1:9-12) Those who received the True Light in the first centuries continue to enlighten the priests with their doctrine even to this day. In important matters Holy Mother Church would confirm their doctrines to be held by all, be that of Athanasius against the Arians, Augustine against the Donatists and Pelagians, Cyril against the Nestorians, etc. The innovators of the twentieth century, like the innovators of the sixteenth century, would return back to immanentism, where the answers once more emanate from the state or from the individual (secularism, freedom of conscience) and now once again have answers that are not truthful. Thus, the priest teaching the unchanging doctrines of the Church unites in that same one Faith professed by the Father and Doctors of the Church and realizes these truths have been taught and are now taught because of the insistence on instructing Catholics in the Faith.

An article below provides some excerpts with a link to the source where immanentism has replaced Truth amongst the modern innovators.

As always, enjoy the readings and commentaries provided for your benefit.—The Editor

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Baptism

Means of Salvation

 

Sacrament of Baptism

 

The Church Defines her Teachings on Baptism

Saint Augustine 

Arriving in Hippo, North Africa (Algeria) in 396, Augustine saw the terror the Donatist sect Circumcelliones were wreaking upon the Catholics, especially the clergy. Going around and imposing their “Donatist” beliefs by force these so-called “soldiers of Christ” killed and maimed those who opposed the Donatist heresy. The civil authorities were called upon to suppress these brigands and all the Donatists, but were either too harsh and killed the followers or found sometimes the majority of the population in some towns were Donatists and were forced away by the anti-Imperial Rome sentiments all too commonly found in the African colonies. Augustine himself approached the task with writings and public debates, many writings of which are extant today. He elaborated on the same points that Optatus had enumerated when Optatus wrote against the Donatists. This had already been the case when, in 395, he took the arguments of Optatus and set them to verse to be sung in the Churches: Omnes qui gaudetis de pace, modo verum iudicate: All you who rejoice in peace, now consider what is true. This refrain introduced each argument and expressing the unity and fullness of Faith to be found only in the Catholic Church in an abecedarian fashion. As Augustine later wrote:

 

Because I wished, too, to familiarize the most lowly people and especially the ignorant and uneducated, with the cause of the Donatists and to impress it on their memory to the best of my ability, I composed a psalm to be sung to them, arranged according to the Latin alphabet, and only as far as the letter V, that is, in the so-called abecedarian style. However, I omitted the last three letters, but in their place at the end, I added an epilogue, so to speak, as though Mother Church were addressing them . . . . (Retr., 1, 20 (19); trans. Bogan, 1986 as cited by Hunink)

 

Newly appointed Bishop of Hippo, Augustine began to engage the Donatists. Within the Donatist movement were several who were disgruntled with the actions of a certain immpral bishop Optatus, who, with the support of a local corrupt official named Gildo, were cruel and persecuted all without cause. When Gildo, in 397, attempted to set himself as ruler of Africa, he was defeated by the imperial forces and Optatus was imprisoned. With the fame of Augustine, several began to approach him. One argument he would present, found in a letter of this time, is that of the Apostles, with Judas present, at the Last Supper. Not only did Christ, in the opinion of Augustine, give Judas Communion, but Christ refused to wash him from His sins through a baptism:

 

Again, how could they receive the Eucharist if not previously baptized? Or how could the Lord in that case have said in reply to Peter, who was willing to be wholly washed by Him, He that is washed needs not save to wash his feet, but is clean every whit? John 13:10 For perfect cleansing is by the baptism, not of John, but of the Lord, if the person receiving it be worthy; if, however, he be unworthy, the sacraments abide in him, not to his salvation, but to his perdition. (Letter 44, 5)

 

Augustine responded in 400 to the Donatist Parmenianus in three letters where he explains that only Catholics are Catholics, that is, have universality in place and time since the Apostles. Catholics are place their faith in God, not man; that the Catholic bishops can speak of sanctity in their community, whereas the Donatists have only scandals and divisions; and he consistently quotes from Scripture that fact Christ’s Church consists of both saints and sinners, such as Paul’s words: But let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. Therefore are there many infirm and weak among you, and many sleep. (1 Cor. 11:28-30) The same year he sent a letter to another Donatist bishop, Crispinus, inviting to a debate. The three main arguments are again repeated: First, history proves Caecilanus was the valid bishop and the Donatists only authors of schism and scandal; secondly, only the Catholic Church is Scripturally and historically supported, not the African Donatist’s Church; and thirdly, the divisions and inconsistencies within Donatism that relied on the human authority of its leaders.

Augustine then began a major work, On Baptism, which would consist of seven books. All of this was within a few years and having arranged meetings with the Donatists bishops to answer their objections, he seemed to have been motivated to dedicate every moment to rooting out the error. Therefore, he presents the sacrament of baptism as independent of the receiver and the dispenser:

 

Nor is the water “profane and adulterous” over which the name of God is invoked, even though it be invoked by profane and adulterous persons; because neither the creature itself of water, nor the name invoked, is adulterous. But the baptism of Christ, consecrated by the words of the gospel, is necessarily holy, however polluted and unclean its ministers may be; because its inherent sanctity cannot be polluted, and the divine excellence abides in its sacrament, whether to the salvation of those who use it aright, or to the destruction of those who use it wrong. Would you indeed maintain that, while the light of the sun or of a candle, diffused through unclean places, contracts no foulness in itself therefrom, yet the baptism of Christ can be defiled by the sins of any man, whatsoever he may be? For if we turn our thoughts to the visible materials themselves, which are to us the medium of the sacraments, every one must know that they admit of corruption. But if we think on that which they convey to us, who can fail to see that it is incorruptible, however much the men through whose ministry it is conveyed are either being rewarded or punished for the character of their lives? (De baptism contra Donat., lib. 3, c. 10, 15)

 

To objections that an erroneous concept a person may have of the true faith deprives him or her of the sacrament of baptism, or deprives the one who is baptizing the ability to baptize,  Augustine has this answer:

 

Nor is it material, when we are considering the question of the genuineness and holiness of the sacrament, “what the recipient of the sacrament believes, and with what faith he is imbued.” It is of the very highest consequence as regards the entrance into salvation, but is wholly immaterial as regards the question of the sacrament. For it is quite possible that a man may be possessed of the genuine sacrament and a corrupted faith, as it is possible that he may hold the words of the creed in their integrity, and yet entertain an erroneous belief about the Trinity, or the resurrection, or any other point. For it is no slight matter, even within the Catholic Church itself, to hold a faith entirely consistent with the truth about even God Himself, to say nothing of any of His creatures. Is it then to be maintained, that if any one who has been baptized within the Catholic Church itself should afterwards, in the course of reading, or by listening to instruction, or by quiet argument, find out, through God’s own revelation, that he had before believed otherwise than he ought, it is requisite that he should therefore be baptized afresh? But what carnal and natural man is there who does not stray through the vain conceits of his own heart, and picture God’s nature to himself to be such as he has imagined out of his carnal sense, and differ from the true conception of God as far as vanity from truth? Most truly, indeed, speaks the apostle, filled with the light of truth: “The natural man,” says he, “receives not the things of the Spirit of God.” 1 Corinthians 2:14 And yet herein he was speaking of men whom he himself shows to have been baptized. For he says to them, “Was Paul crucified for you? Or were ye baptized in the name of Paul?” 1 Corinthians 1:13 These men had therefore the sacrament of baptism; and yet, inasmuch as their wisdom was of the flesh, what could they believe about God otherwise than according to the perception of their flesh, according to which “the natural man receives not the things of the Spirit of God?” To such he says: “I could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto you were not able to bear it, neither yet now are you able. For you are yet carnal.” 1 Corinthians 3:1-3 For such are carried about with every wind of doctrine, of which kind he says, “That we be no more children, tossed to and fro, and carried about with every wind of doctrine.” Ephesians 4:14 (Ibid. lib. 3, c. 14, 19)

 

And, perhaps foreseeing the crisis of division, even in our own days and the question of where is the one Church Christ founded when so many say: Lo here is Christ (Matt. 24:23; Mark. 13:21); and when Modernists have changed the faith, yet baptize in the name of Christ as worded in the Gospel:

 

But when it is said that “the Holy Spirit is given by the imposition of hands in the Catholic Church only, I suppose that our ancestors meant that we should understand thereby what the apostle says, “Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” Romans 5:5 For this is that very love which is wanting in all who are cut off from the communion of the Catholic Church; and for lack of this, “though they speak with the tongues of men and of angels, though they understand all mysteries and all knowledge, and though they have the gift of prophecy, and all faith, so that they could remove mountains, and though they bestow all their goods to feed the poor, and though they give their bodies to be burned, it profits them nothing.” 1 Corinthians 13:1-3 But those are wanting in God’s love who do not care for the unity of the Church; and consequently we are right in understanding that the Holy Spirit may be said not to be received except in the Catholic Church. For the Holy Spirit is not only given by the laying on of hands amid the testimony of temporal sensible miracles, as He was given in former days to be the credentials of a rudimentary faith, and for the extension of the first beginnings of the Church. For who expects in these days that those on whom hands are laid that they may receive the Holy Spirit should immediately begin to speak with tongues? But it is understood that invisibly and imperceptibly, on account of the bond of peace, divine love is breathed into their hearts, so that they may be able to say, “Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” But there are many operations of the Holy Spirit, which the same apostle commemorates in a certain passage at such length as he thinks sufficient, and then concludes: “But all these works that one and the self-same Spirit, dividing to every man severally as He will.” 1 Corinthians 12:11 Since, then, the sacrament is one thing, which even Simon Magus could have; Acts 8:13 and the operation of the Spirit is another thing, which is even often found in wicked men, as Saul had the gift of prophecy; and that operation of the same Spirit is a third thing, which only the good can have, as “the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:” 1 Timothy 1:5 whatever, therefore, may be received by heretics and schismatics, the charity which covers the multitude of sins is the special gift of Catholic unity and peace; nor is it found in all that are within that bond, since not all that are within it are of it, as we shall see in the proper place. At any rate, outside the bond that love cannot exist, without which all the other requisites, even if they can be recognized and approved, cannot profit or release from sin. But the laying on of hands in reconciliation to the Church is not, like baptism, incapable of repetition; for what is it more than a prayer offered over a man? (Ibid. lib. 3, c. 16, 21)

 

The Sacrament of Penance was, in the early Church, referred to as the laying on of hands, usually distinguished from Confirmation and Ordination through context. It is still recognizable through the priest raising his hand over the penitent in absolution. Duchesne (pp. 338ff) notes it in the reconciliation of public penitents and the reception of schismatics, heretics, and apostates into the Church, hands were formerly, and still are, imposed (Morrisroe,Imposition of Hands in CE) In reading Ambrose, Augustine, and Cyprian, this expression of the imposition of hands is frequently used in this sense. Augustine is already indicating that this Sacrament of Penance could be received more than once in his time, whereas the question of re-Baptism had already been settled by the Council of Nicaea and the Roman Pontiffs.

(To be continued)

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Week of Twenty-Fifth Sunday after Pentecost

Benedict Baur, O.S.B. 

The interior strength of Christianity

 

1. “The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal until the whole was leavened” (Gospel). The parable of the mustard seed shows the rapidity with which the unimpressive beginnings made by Christianity were to grow to their full stature. The parable of the leaven shows how the kingdom of God penetrates and absorbs all that it touches. By its ability to transform all things, the Church proves its claim to divine origin. “The Lord hath built up Sion; and He shall be seen in His glory” (Gradual).
2. “The Kingdom of God is like to leaven.” The leaven which the woman placed in the three measures of meal was very small; yet it expanded and was absorbed by the meal until all was leavened. As soon as one places leaven in a pan of dough, the latter begins to rise. The working of the leaven in the dough is silent and invisible, but it soon increases the dough threefold and prepares it for the baking. The kingdom which Christ established on earth is similar. The beginnings of the Church were quiet and unimpressive. Its divine Founder came quietly into the world at Bethlehem and began His work in complete seclusion, in silent prayer and sacrifice. Humanly speaking, the success which Christ achieved in His life was unimpressive. He had not even succeeded in completely changing the inner dispositions of the apostles on whom He established His Church. This Church was established on the feast of Pentecost, when the Holy Spirit descended upon the apostles in the form of fiery tongues. From that moment the Church is the leaven which is to change mankind into the children of God.

St. Luke paints for us a vivid picture of the power and vitality of the infant Church. “And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers. And fear came upon every soul. Many wonders also and signs were done by the apostles in Jerusalem, and there was great fear in all” (Acts 2:42 f.). And again in a later chapter of the Acts of the Apostles he relates:

“And the multitude of believers had but one heart and one soul; neither did anyone say that aught of the things which he possessed was his own; but all things were common unto them. And with great power did the apostles give testimony of the resurrection of Jesus Christ, our Lord; and great grace was in them all. For neither was there anyone needy among them. For as many as were owners of lands or houses, sold them and brought the price of the things they sold, and laid it down before the feet of the apostles, and distribution was made to everyone according as he had need” (4:32 ff.), Thus did Christianity penetrate and elevate everything that it touched.

“The kingdom of heaven is like to leaven.” The chief purpose of the Church is the religious and moral regeneration of the human race. She also undertakes to improve the social, economic, and cultural standards of the world. Even the heathens worshiped a divinity, but their reason for worship was usually a fear of the gods or a desire to wring some favor from them. Their religions did not pretend to work a moral reform in their lives. The religion of the Jews was vastly superior to the religions of the pagans; it was based on divine revelation and insisted on the adoration of the one true God. It was, nevertheless, a religion of fear, and remained a national religion, confined, for the most part, to the Jewish people. The religion of the Jews served primarily as a preparation for the perfect religion which came only with Christ and His Church. Christ replaced the law of fear with the law of love. “Thou shalt love the Lord thy God with thy whole heart” (Matt. 22:37). Christ’s law of love requires also the love of neighbor-a supernatural love based on our love of God. The law embraces all men, and there is no circumstance when one may be excused from this universal law of love.

 

Christianity gives a supernatural direction to all the activities of man and inspires him with the desire to possess God both in this life and the next. What a harvest of good works this influence has produced! What a treasure of sacrifice, patience, and virtue has been produced by the millions of souls who have been leavened by the spirit of love! For two thousand years the law of Christ has been cultivating these virtues in the hearts of the saints. The kingdom of God is within us, and there the Church hides the leaven of divine love until our souls are completely absorbed by it. Indefatigably and without ceasing she continues to work in the souls of men in spite of all opposition and persecution.

3. The Church began the work of regeneration in us when we were baptized. In that holy sacrament we became “a new creature” (II Cor. 5: 17) “and put on the new man, who . . . is created in justice and holiness of truth” (Eph. 4:24). Then we “received the spirit of adoption of sons, whereby we cry Abba (Father)” (Rom. 8: 15).

Every day the Church invites us to celebrate the Holy Sacrifice with her and to participate in the fruits of the sacrifice by Holy Communion. The Holy Eucharist is the divine leaven which penetrates our souls and rejuvenates them. All the other sacraments and sacramentals of the Church are instituted for the same purpose. If we make use of the means which she places at our disposal, the leaven of divine grace will completely transform us. Then the words of the great Apostle will be true of us also: “I live, now not I, but Christ liveth in me” (Gal 2:20).

Have we allowed the Church to work this transformation in us? Have we really managed to put off the old man with his habits of thought, his manner of acting, his selfishness, and his self-love? Have we really “turned to God from the idols to serve the living and true God, and to wait for His Son from heaven (whom He raised up from the dead), Jesus, who hath delivered us from the wrath to come” (Epistle)?

 

PRAYER

 

Grant us, we beseech Thee, O almighty God, ever to fix our thoughts on reasonable things and to do what is pleasing to Thee both in words and in deeds. Through Christ our Lord. Amen.

 

The strength and fruitfulness of the teaching of Christ

 

1. “The kingdom of heaven is like leaven” (Gospel), which, although very small in quantity, very soon leavens the whole mass. This parable is an image of the fruitfulness of the doctrine of Christ, which is the leaven which penetrates all our thoughts and actions, and makes them fruitful in Christ. When this spirit has completely penetrated our soul, then the kingdom of God is realized in us.
2. He who studies his fellow men without the light of faith. is considering them in an entirely false light. Such a man is bound by earthly considerations and soon becomes impatient with the imperfections which he sees. His vision is impaired, and he sees all things only in the light of human wisdom. God’s purposes and ways are unfamiliar to him. He judges only that to be important which will win the favor of his fellow men; the approval of God does not concern him. His life is a confusion of fears, hopes, plans, and disappointments. He wanders through life, insecure in his possessions, confused in his objectives, restless and without peace. He cannot understand the existence of suffering, hardship, and disappointment, and life itself becomes a riddle. The greatest enigma of all is the end of life, death, beyond which he cannot see. He has achieved very little peace or happiness in this world, and he has performed no works that are of value for eternity. “You have sowed much, and have brought in little; you have eaten, but have not had enough; you have drunk, but have not been filled with drink” (Agg. 1:6).

“The kingdom of God is like to leaven, which a woman hid in three measures of meal until the whole was leavened.” If our thoughts and actions and desires are permeated with the love of Christ, then we live continually in the kingdom of Christ. When we have reached this stage, we live more truly in the world of faith than in the world about us. Our life is changed from an earthly plane to a heavenly plane, and we recognize the hand of God in all that happens to us. We see the hand of Providence in every event of our life. Even the misfortunes which befall us we accept with resignation as part of the kindly providence of our Father. Even the malice of men can become for us an instrument in the hand of God for our sanctification. The loss of our earthly possessions is not of great moment as long as our heavenly inheritance is not endangered. We measure all things with the measure of eternity and study them in the light of the Gospel. Everything which we encounter is a creature of God and is to be used for the purpose which God intended. We lay up a treasure, not upon earth, but in heaven, where the moths will not devour nor the thieves break through to steal (Matt. 6: 19). We know that we have God for our father and that we have been incorporated in Christ as living members of His mystical body. In this manner the teaching of Christ permeates and elevates all our human actions, as the leaven permeates the meal with which it is mixed. A soul who is thus inspired has already begun the life of heaven on earth and makes progress according to the degree of his faith in Christ.

3. “The Lord hath reigned” (In trait). Christ wishes to reign in our hearts to permeate them with the leaven of faith. But our actions are still too human, too earthly, too imperfect. We still rely too much on our own strength and not sufficiently on the power and wisdom of God. We still place too high a value on the things of this world, and not enough on the things that are eternal. The words of the Gospel remain for us mere printed words and not a part of our very being. “The Lord hath reigned.” But if the Lord is to reign in our hearts, His thoughts, His motives, and His ambitions must become ours too. The Christian is another Christ. Christ established His holy Church and the sacraments, especially the Eucharist, for the express purpose of making us one with Him. The better we prepare ourselves for Holy Communion, the more perfectly will His work be accomplished in us.

 

PRAYER

Grant us, we beseech Thee, O almighty God, ever to fix our thoughts on reasonable things and to do what is pleasing to Thee both in words and in deeds. Through Christ our Lord. Amen.

 

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NOVEMBER 15

St. Albert the Great, Bishop, Confessor, Doctor of the Church

 

1. Albert was born of noble parents in Germany, in 1193. Having completed his studies in Padua, he became a Dominican in 1221. Following his novitiate, he won brilliant success in philosophical and theological studies, and soon became the most celebrated teacher of his time. His assignments were to the schools of his Order in Hildesheim, Freiburg i. Br., Regensburg, and Cologne. From 1245 until 1248 he also studied and taught with outstanding success in Paris, where he was called “the Wonder and Oracle” of the century. After that he taught in the school he had founded in Cologne. Here he had as one of his pupils St. Thomas Aquinas and was the first to recognize the significance of that young Dominican’s gifts. From 1254 to 1257 Albert was provincial of the German Dominicans. He was then called by the Holy Father to Italy, and was made Bishop of Regensburg, in 1260. Two years later he resigned this office, and in 1264 he again submitted to the jurisdiction of his Order, living in Cologne after 1269. In 1277 he was called to defend the teachings of St. Thomas, who had died several years before. St. Albert himself died on November 15, 1280. On December 16, 1931, Pope Pius XI canonized him and declared him a Doctor of the Church. His was the most universal spirit in the field of Scholasticism; he was a pioneer in the introduction of Aristotelianism into Western philosophy and the natural sciences, as well as exercising a significant influence on medieval mysticism and piety.
2. “You are the salt of the earth … the light of the world” (Gospel). Albert received the title, “The Great,” during his lifetime. His chief claim to greatness lies in the sphere of ecclesiastical science: he dared to substitute for the hitherto accepted Platonism the philosophy of Aristotle as being closer to reality. As a result, Aristotle received the title of “The Philosopher.” Of him Albert says: “Nature has placed him as the rule of truth, as the highest perfection of human thought.” Previously, study of the pagan Aristotle had actually been forbidden in Church circles. St. Albert’s authority, Christian and human, in the difficult philosophical and theological shift of the thirteenth century was a guarantee that Aristotle could be assimilated into Christian thought without harm. Albert proved, in fact, that the philosophy of Aristotle could, when rightly viewed and employed, raise sacred sciences to new heights; and time has shown him to have been correct. He did this at a time when the pagan Emperor Frederick II posed a great danger to the faith and culture of the Christian West. Albert truly became the “salt of the earth” and “light of the world.” We gratefully acknowledge the grace that God gave him for the advantage of His Church.

“A lamp is not lighted to be put under a bushel-measure; it is put on the lamp-stand to give light to all the people of the house.” St. Albert was such a light; all Europe looked up to him; adherents of the natural sciences, philosophy, and theology cried out to him in their troubles; cities and nations appealed to him to settle their feuds; as arbitrator he analyzed differences and pronounced judgments with such clear-cut finality that everybody came to trust him. He would say: “I, Brother Albert, take it upon my conscience.” During the Council of Lyons, 1274, when the fearful period without an emperor came to an end, King Rudolph of Hapsburg, who had been elected several years earlier, came to enlist the aged Albert’s support. Albert pleaded his cause before pope and Council, opening his speech with the words: ‘Behold, I send the savior and champion who shall liberate them.’ They were won over, and history has vindicated the wisdom of Albert’s advice.

3. With St. Albert we pray to the Eucharistic Lord: “Permeate our souls with Thy holy body as with leaven; satisfy our longings with good gifts, and grant that the wonderful Sacrament of Thy flesh and blood may communicate to us its treasures: truth and virtue, unity and love, purity and piety, resignation and sanctity. Cause us to be incorporated in Thee through Thy holy body, so that union with Thee may bring us salvation and we may rejoice over this partaking of Thee. May the spirit that lives in Thee also enliven us and bring light to our thoughts and renew in our souls the holy life that we have lost. Create in us faith and love, give us a spiritual outlook, anoint and strengthen us so that we shall dedicate ourselves entirely to Thee. Give us solicitous charity, a tireless zeal, and an attentive readiness to serve Thy brethren. Give us true faith, firm hope, and perfect charity.”

 

Collect: God, who didst make Thy blessed bishop and doctor Albert truly great in setting divine faith above his own human wisdom, we pray Thee grant that by closely following the path of his teaching we may come to enjoy perfect enlightenment in heaven. Amen.

 

CHRIST IN THE HOME

 

BY RAOUL PLUS, S.J.

(1951)

 

MARRIAGE

THE IMPOSSIBILITY OF HAVING CHILDREN?

 

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