Advent Sermons of Saint Bernard of Clairvaux-Part IV

Sunday, December 18, AD 2016

 

This Advent we will look at Advent sermons of Saint Bernard of Clairvaux.  They are concise in words and huge in thought, a model for priests to strive to emulate.  Go here to view the first one, here to view the second and here to view the third.

 

IN the Nativity of our Blessed Lord there are two things to be considered, both exceedingly different, exceedingly wonderful. The Child Who is born is God, the Mother of whom He is born is a Virgin, and her child-bearing is without pain. To celebrate these new wonders a new light from heaven shines forth in the darkness of midnight. The angel announces tidings of great joy. A multitude of the heavenly army praise God and sing, “Glory to God on high, and peace on earth to men of good-will.” The shepherds hasten to find the Word that has been announced to them. They proclaim it to others, and all that hear are filled with admiration. Mysteries such as these are signs of Divine power, not of human weakness. They are as the gold and silver vessels, from which, on account of the solemnity, even the poor are served at our Lord’s Sacred Table.

 

 
The wise man says, “Consider diligently the things set before thee.” (Prov. xxiii. 1.) I may truly claim to myself the time and place of this Nativity, the weakness of His infantine body, the tears and cries of this sweet Little One, as well as the poverty and vigils of the shepherds to whom our Saviour’s Nativity was first announced. These circumstances are truly mine; for me they were planned, before me they have been placed, and they are offered to me for my spiritual food, for my contemplation.

 

 

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Handel’s Advent Messiah

Saturday, December 17, AD 2016

Something for the weekend.  The Advent portions of Handel’s Messiah.  The above video is the Overture.

Next we have “Comfort Ye” which is a messianic text from Isaiah 40.

“Comfort ye, comfort ye My people, saith your God. Speak ye comfortably to
Jerusalem, and cry unto her, that her warfare is accomplished, that her
iniquity is pardoned. The voice of him that crieth in the wilderness,
prepare ye the way of the Lord. Make straight in the desert a highway for
our God. ”

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The Three Godfathers

Thursday, December 15, AD 2016

 

 

An interesting film for Advent or Chistmas is a John Wayne flick.  John Wayne in a Christmas movie?  Yep, The Three Godfathers in 1948!   Another fruitful John Ford and John Wayne collaboration, the film was released in December 1948.  Three bank robbers, portrayed by John Wayne, Pedro Armedariz and Harry Carey, Jr.,  stumble across a dying woman and her newborn son in a desert in the American Southwest.  The three outlaws, although they are attempting to elude a posse, promise the dying woman to look after her son.

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Advent Sermons of Saint Bernard of Clairvaux-Part III

Sunday, December 11, AD 2016

 

This Advent we will look at Advent sermons of Saint Bernard of Clairvaux.  They are concise in words and huge in thought, a model for priests to strive to emulate.  Go here to view the first one and here to view the second.

 

“And the Lord spoke again to Achaz, saying: Ask thee a sign of the Lord thy God, either unto the depth of hell, or unto the height above. And Achaz said: I will not ask, and I will not tempt the Lord.”(Isa. vii. 10-12.)
WE have heard Isaiah persuading King Achaz to ask for a sign from the Lord, either in the depth of hell, or in the height above. We have heard the King’s answer ^ having the semblance of piety, but not its reality. On this account he deserved to be rejected by Him Who sees the heart, and to Whom the thoughts of men confess. “I will not ask, “he says, “and I will not tempt the Lord. “Achaz was puffed up with the pomp of the regal throne, and skilled in the cunning words of human wisdom. Isaias has therefore heard the words: “Go, tell that fox to ask for himself a sign from the Lord unto the depths of hell. “For the fox had a hole, but it was in hell, where, if he descended, he would find One Who would catch the wise in his cunning. Again: “Go,” says the Lord, “to that bird, and let him ask for a sign in the heights above,” for the bird hath his high nest; but though he ascend to heaven, he will there find Him Who “resisteth the proud,” and trampleth with might on the necks of the lofty and high-minded. Achaz refused to ask a sign of that sovereign power, or that incomprehensible depth. Wherefore the Lord Himself promised to the house of David a sign of goodness and charity, that those whom the exhibition of His power could not terrify, nor the manifestations of His wisdom subdue, might be allured by His exceeding love. In the words “depth of hell “may be not unfitly portrayed the charity “greater than which no man hath, “that Christ should at death descend even unto hell “for His friends. “And in this God would teach Achaz either to dread the majesty of Him Who reigns in the highest, or to embrace the charity of Him Who descends to the lowest. Grievous, therefore, alike to God and man is he who will neither think on majesty with fear nor meditate on charity with love. “Wherefore,” the Prophet says, “the Lord himself shall give you a sign.”(Isa. vii. 14.) – a sign resplendent alike with majesty and love. “Behold a virgin shall conceive, and bear a Son, and his name shall be called Emmanuel, which is interpreted, ‘God with us.'” O Adam! flee not away, for God is with us! Fear not, O man, nor be afraid to hear His name; it is “God with us.” With us in the likeness of our nature; with us for our service and for our profit. For us He is come as one of us, passible like unto us.

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Brother Orchid: The Seductive Power of Good

Friday, December 9, AD 2016

Brother Superior: When the heart speaks, Brother Orchid, other hearts must listen.

Brother Orchid (1940)

Interested in seeing a screwball-comedy-film noir gangster-western-religious flick?  I am always on the lookout for oddball films for Advent and they don’t come odder, or more heart warming, than Brother Orchid (1940).  Starring Edward G. Robinson with a fantastic supporting cast including Humphrey Bogart, Ann Southern, Ralph Bellamy and Donald Crisp, it is a trip back to the Golden Age of Hollywood when literate, thoughtful films were considered mass entertainment.  It also is a fine exponent of a facet of the human condition that is not much commented upon today:  the seductive power of good.  A review of the film is below with the usual caveat as to spoilers.

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Advent Sermons of Saint Bernard of Clairvaux-Part II

Sunday, December 4, AD 2016

This Advent we will look at Advent sermons of Saint Bernard of Clairvaux.  They are concise in words and huge in thought, a model for priests to strive to emulate.  Go here to view the first one.  Here is the second:

 

GREAT are the works of the Lord,” (Ps. cx. 2.) says the Psalmist. Great indeed are all God s works, but the mysteries which chiefly excite our wonder and admiration are naturally those which concern our eternal salvation. Hence the same Prophet sings: “The Lord hath done great things for us.” (Ps. cxxv. 3.) His munificent dealings with us are shown forth chiefly in our Creation, our present redemption, and our future glorification. O Lord, how greatly art Thou exalted in all Thy works! Do Thou proclaim their excellence to Thy people, and let us not be silent concerning them.

 
There is a threefold commingling to be considered in these three mysteries, most manifestly heavenly, most evidently the effect of the omnipotence of God. In the first of these mysteries, that of our creation, “God made man from the slime of the earth, and breathed into his face the breath of life.” (Gen. ii. 7.) What a wonderful Creator, Who unites and commingles things so opposite! At His beck the slime of the earth and the spirit, or breath of life, are united, and make one being. The earth of which He made man had been previously created when “in the beginning God created the heavens and the earth.” But the origin of the spirit was special, not common. It was not infused into the mass of matter, but is specially breathed into each individual of the human race.

 
O man, acknowledge your dignity! Recognize the glory of human nature! You have a body taken from this earth, for it was fitting that one who is the appointed lord of all visible creatures should bear a similarity to them. But you are at the same time more noble and more exalted than they; nor are they in any way to be compared to you. In you body and soul are closely united; the first is moulded and fashioned, the second is inspired. On which side lies the advantage? Which of the two is the gainer in this union? According to the wisdom of this world, where what is low and mean is associated with what is excellent, those who are in power lord it over their inferiors, and bend them to their will. The strong man tramples on him who is the weaker; the learned man ridicules one who is unlearned; the crafty one deceives the simple; the powerful man despises the weak. It is not thus, O God, in Thy work, not thus in Thy commingling. It was not for such a purpose that Thou didst unite spirit with matter; what is exalted with what is lowly; a noble and excellent creature with the abject, worthless clay. Thou didst will the soul to rule; at the same time who does not see what dignity and advantage it thus confers on the body? Would not the body without the soul be senseless matter? From the soul it derives its beauty, from the soul its growth, from the soul the brightness of the eye and the sound of the voice. All the senses are animated by the soul. By this union charity is commended to me. I read of charity in the very history of my own creation. Not only is charity proclaimed in its first page; it is imprinted within me by the gracious hand of my Maker.

 
Great indeed is this union of body and soul; would that it had remained firm and unbroken! But, alas! though it had been secured by the Divine seal – for God made man to His own image and likeness – the union was marred, for the seal was broken and the likeness defaced. The worst of thieves approached, stealthily damaged the yet fresh seal, and so sadly changed the Divine likeness that man is now compared to senseless beasts, and is become like unto them.

 
God made man just, and of this his likeness to God it is written: “The Lord our God is righteous, and there is no iniquity in him.” (Ps. xci. 16.) He made man just and truthful, as He Himself is justice and truth; nor could this union be broken while the integrity of the seal was preserved. But that forger came, and, while promising a better seal, broke, alas! that which had been stamped by the hand of God. “You shall be as gods,” he said, “knowing good and evil.” (Gen. iii. 5.) O malicious one! O crafty spirit! Of what use to that man and woman could the likeness of this knowledge be? Let them “be as gods” by all means, but let them be upright, truthful, like God, in Whom there is no sin. While this seal remained whole the union remained uninjured. Now we have a woeful experience of what we were persuaded to attempt by the devil’s craft. The seal once broken, a bitter parting followed, a sad divorce. O wicked wretch! where is your promise, “You shall not die”? Behold, we all die. There is no man living that shall not taste death. What, then, will become of us, O Lord our God? Will no one repair Thy work? Will no one help to raise the fallen? None can remake but He Who first made. Therefore, “by reason of the misery of the needy, and the groans of the poor, now I will arise, saith the Lord. I will set him in safety: I will deal confidently in his regard.” (Ps. xi. 6.) The enemy shall not prevail over him, nor the son of iniquity have any power to hurt him. Behold, I now make a new mixture, upon which I set a deeper and stronger seal. I will give to fallen man Him Who was not made to My likeness, but Who is the very image and splendour of My glory and the figure of My substance; not made, but begotten before all ages.

 

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Messianic Prophecies: Isaiah 61: 1

Monday, November 28, AD 2016

Initiating our Advent look at Messianic prophecies for this year, a series which we began in Advent 2011 and continued in 2102, 2013, 2014 and 2015, the earlier posts of the series may be read here, here, here ,here, here, here, here, here , here here, here, here, here , here, here, here , here,   here, here here, here, here    and here, we come to Isaiah 61: 1:

[1] The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up.

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Advent Sermons of Saint Bernard of Clairvaux-Part I

Sunday, November 27, AD 2016

 

 

This Advent we will look at Advent sermons of Saint Bernard of Clairvaux.  They are concise in words and huge in thought, a model for priests to strive to emulate:

 

 

THE solemnity of our Lord’s Nativity is indeed a great and glorious day, but a short one, and a short day calls for a short sermon.
No wonder if we make a short speech, since God the Father has made an abbreviated Word – Verbum abbreviatum. Would you know how long and how short is the Word He has made? This Word says, “I fill heaven and earth,” (Jer. xxiii. 24.) yet, now that “the Word is made flesh,” He is placed in a narrow manger. The Psalmist exclaimed, “From eternity and to eternity thou art God,” (Ps. lxxxix. 2.) yet, behold! He is a Child of a day. And why this? What necessity was there that the Lord of Majesty should so annihilate Himself, should thus humble Himself, thus abbreviate Himself, except to show that we should do in like manner? He now proclaims by example what He will one day preach in words “Learn of Me, for I am meek and humble of heart” and He does so that the Evangelist might be proved truthful when he said of this Word, “Jesus began to do and to teach.”

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Handel’s Advent Messiah: For Unto Us A Son Is Given

Thursday, December 24, AD 2015

The culmination of the Advent portions of Handel’s Advent Messiah.  Go here to listen to the earlier portions.

 

Handel heralds the coming of Christ with the immortal words of Isaiah Chapter 9, verse 6:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.

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Video Clip Worth Watching: Brother Orchid Confesses

Thursday, December 17, AD 2015

Brother Superior: When the heart speaks, Brother Orchid, other hearts must listen.

 

A brilliant scene from a brilliant movie, Edward G. Robinson as Brother Orchid takes a large step in his gradual transformation from being a mobster disguising himself as a monk into a real monk.  Although not a sacramental confession, the scene has always struck me as an example of the shame and redemption that a good confession brings to a sincere penitent.  After the scene Brother Orchid is forgiven, the “Brother Superior” wryly admitting that as a young monk he had been guilty of the same sin of paying a child to do some of his work at the monastery.  Go here to read about Brother Orchid (1940) an astonishingly moving screwball-comedy-film noir gangster-western-religious flick that makes great Advent viewing as it illustrates the impact of the grace of God on the most unlikely of souls.

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Video Clip Worth Watching: Battle of the Bulge Sermon

Wednesday, December 16, AD 2015

A film clip from Battleground (1949), a rousing tribute to the heroic stand of the 101st Airborne at Bastogne at Christmas 1944, which helped turn the tide of the Battle of the Bulge. Seventy-one years ago on December 16, 1944 the Germans launched their last desperate offensive to turn defeat into victory.   The sermon helps explain to the men why they are there, and why the sacrifices they were being called upon to make were important and necessary.

We should always be mindful of the men and women in our military who are far from their families today,  destined to celebrate Christmas often in dangerous situations.  May God bless them and keep them, and may we always remember the sacrifices they make for us.

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Christ as the Greatest Black Swan: At the Center of History

Sunday, December 13, AD 2015

quote-alexander-caesar-charlemagne-and-myself-founded-empires-but-what-foundation-did-we-rest-the-napoleon-bonaparte-338750

“I am a historian, I am not a believer.  But I must confess as a historian that this penniless preacher from Nazareth is irrevocably the very center of history.  Jesus Christ is easily the most dominant figure in all history.”

H.G. Wells

 

 

 

The third part of our Advent look at Jesus as the greatest Black Swan event in human history.  Go here to read part one and here to read part two.

Nassim Nicholas Taleb, in his 2007 book The Black Swan, took a look at the impact of events in history for which our prior experiences give us no inkling.  Taleb states three requirements for a Black Swan Event:

First, it is an outlier, as it lies outside the realm of regular expectations, because nothing in the past can convincingly point to its possibility. Second, it carries an extreme ‘impact’. Third, in spite of its outlier status, human nature makes us concoct explanations for its occurrence after the fact, making it explainable and predictable.

“Extreme impact” is such an understatement if used in reference to the impact of the coming of Christ on the History of Man.  Such an outcome would have been considered impossible judging strictly from the facts of His life.  A brief three year preaching ministry in a backwater of the Roman Empire, born a member of a conquered and widely despised people.  Opposed from the start by the leaders of His people and ignored by the Roman occupiers, His movement was strangled at its inception by His death on the Cross.  All but one of His Apostles fled from Him in panic, desperate to deny any connection with a clearly doomed cause.  Few lives seemed more complete a failure than did that of Christ when His body was deposited in a borrowed tomb.  His destiny seemed clear:  to be forgotten by History, not even a footnote.  Then came the Resurrection, His appearances after the Crucifixion, and his movement experienced a glorious dawn.

However, the odds against this movement accomplishing anything of note remained quite daunting.  No powerful supporters; no homeland embracing their faith;  cultures, both Jewish and Gentile, which were hostile to the preaching of the Gospel;  countless other religions which were well-established and intolerant of a new rival;  disputes quickly arising to split the movement, and the list of handicaps for these Christians as they were soon called was a lengthy one.

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Lo How a Rose E’er Blooming

Saturday, December 12, AD 2015

Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.

Isaiah 7:14

Something for the weekend.  Lo How a Rose E’er Blooming.  Written by the ever prolific composer Anonymous in 16th century Germany, it quickly became a favorite hymn of both Catholics and Protestants in that time and land of religious strife, and that is a good message for Christmas.

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Fifty Years of Linus Explaining the Meaning of Christmas

Friday, December 11, AD 2015

As an explanation of why we celebrate Christmas each year, the above video is superb and concise.

The words of Linus are of course taken from the Gospel of Saint Luke:

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

And the angel said unto them,

Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

Glory to God in the highest, and on earth peace, good will toward men.

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Advent Sermons of Saint Thomas Aquinas-Fourth Sunday in Advent

Sunday, December 21, AD 2014

 

The Angelic Doctor takes us to the doorstep of Christmas in this final sermon for Advent:

 

“Rejoice in the Lord always: and again I say, Rejoice. Let your moderation be known unto all men.” — Philip, iv. 4, 5.

 

 

 

 
THE Apostle exhorted us in the end of the preceding Epistle that we should reserve all things to Christ, the true Judge; but, lest we should be overcome by the long delay, he said that He was about to come in a very little while.” The Lord,” he said, “is at hand.” But the Apostle in the words of the text teaches three things (1) he exhorts to inward holiness; (2) to honest conversation; (3) he subjoins the reason. I. Inward holiness consists in two things firstly, that evil affections should be renovated; and, secondly, that good affections should be obtained. S. Bernard said that holy affection makes the saint, whilst evil affection is to rejoice in the world. II. But there is an evil joy of the world, as in evil things, in vanities, in base pleasures. The joy in evil things is to rejoice in wickedness; the joy of vanities is to rejoice in riches, which are vain; and the joy in base pleasures is to rejoice in wantonness. Of the first, Prov. ii. 14, “Who rejoice to do evil, and delight in the frowardness of the wicked.” Of the second, Ps. xlix. 6, “They that trust in their wealth, and boast themselves in the multitude of their riches.” Of the third, Job xxi. 12, “And rejoice at the sound of the organ.” S. James v. 5, “Ye have lived in pleasure on the earth, and been wanton.” S. Augustine says of these three kinds of joy “What is the joy of the world? Wantonness is the impurity of the wickeness of the world; to toy with the games, to be luxurious, to be allured, to be swallowed up, and to offend by baseness. To rejoice in the Lord is that joy which tends to salvation; for the loving-kindness of the Lord leads to justification, for He is most bountiful by way of remuneration. For a very small servitude He gives eternal life and the heavenly kingdom, and such a Lord is without doubt to be rejoiced in; Who saves His servants by redeeming them; Who dismisses all their debts by justifying them; and Who will crown them with an eternal kingdom by preserving them.”

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Messianic Prophecies: Haggai 2: 6-8

Wednesday, December 17, AD 2014

 

Continuing our Advent look at Messianic prophecies for this year, a series which we began in Advent 2011 and continued in 2102 and 2013, the earlier posts of the series may be read here, here, here ,here, here, here, here, here , here here, here, here, here , here, here, here  and here, we come to Haggai 2: 6-8 :

[6] The word that I covenanted with you when you came out of the land of Egypt: and my spirit shall be in the midst of you: fear not.

[7] For thus saith the Lord of hosts: Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land.

[8] And I will move all nations: AND THE DESIRED OF ALL NATIONS SHALL COME: and I will fill this house with glory: saith the Lord of hosts.  

Saint Augustine reveals Who this passage refers to: 

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Advent Sermons of Saint Thomas Aquinas-Third Sunday in Advent

Sunday, December 14, AD 2014

In the footsteps of the Dumb Ox, we come to the Third Sunday in Advent:

 

Now, when John had heard in the prison the works of Christ,” &c. — S. Matt. xi. 2-4.

 

 

 
IN the preceding Gospel the Advent of Justice was treated of: in this Gospel the Advent of Grace is considered. Mention is here made of S. John Baptist, whose name is interpreted the grace of God; or, as he in whom the grace of God was. Four things are here spoken about S. John — (1) his imprisonment; (2) the question about the Advent of Christ by the disciples whom He sent; (3) the answer of the Lord; (4) the manifold commendation of John. He was praised chiefly on four accounts — (1) for the strength of his constancy; (2) for the rigour of his clothing; (3) for the dignity of his office; (4) for the holiness of his life. Firstly, when John had heard; secondly, “Who art thou;” thirdly, “Go and shew John again,” &c.; fourthly, “He began to say unto the multitudes concerning John.” And, again (1) of the commendation, “What went ye out into the wilderness to see? A reed shaken with the wind?” (2) “A man clothed in soft raiment.” (3) “Yea I say unto you, and more than a prophet.” (4) “This is he of whom it is written, Behold, I send My messenger before thy face,” &c. But afterwards it ought to be known concerning the bonds that three kinds of people are said to be in bonds. The godly are placed in the bonds of precepts; the impious, in the bonds of sinners; the condemned, in the bonds of the tormentors. Of the first, Ezekiel iv. 8, “Behold, I will lay bands upon thee.” Hos. xi. 4, “I drew them with the cords of a man; with bands of love.” Of the second, Prov. v. 22, “He shall be holden with the cords of his sins.” Isa. x. 4 (Vulgate), “That you be not bound down under the bond.” Of the third, Wisdom xvii. 2, “Fettered with the bonds of darkness.” S. Matt. xxii. 13, “Bind him hand and foot, and take him away and cast him into outer darkness.” The first bonds are to be sought for; the second bonds to be dissolved; and the third to be avoided. For three reasons the bonds of the teachers are to be embraced (1) because by them safety is obtained against all evil; (2) because he who is bound by them is protected by the wisdom of God; (3) because from them he goes forth to government. Of the first reason, Eccles. vi. 30, “Then shall her fetters be a strong defence.” Of the second reason, Wisdom x. 14, “And left him not in bonds.” Of the third reason, Eccles. iv. 14, “Because out of prison and chains sometimes a man cometh forth to a kingdom.” There are not only the bonds of preceptors to be embraced, but the bonds of sinners to be dissolved. For the sinner is bound with the chains of pride, of avarice, of luxury, and of an evil tongue. Of the first chain, Job xxxix. 5, “Who hath sent out the wild ass free? Or who hath loosed the bands of the wild ass?” By the wild ass pride is understood. Job xi. 12, “For vain man would be wise, though man be born like a wild ass’s colt;” whence the bands of the wild ass are the bands of pride. Of the second chain, Isa. v. 18, “Woe unto them that draw iniquity with cords of vanity.” Riches are vanity. Of the third chain, Prov. viii. 22, “Immediately he followeth her as an ox led to be a victim, and not knowing that he is drawn like a fool to bonds,” (Vul.), for the hands of a woman are the bonds that draw. Ecc. vii. 27, “And I find more bitter than death the woman whose heart is snares and nets, and her hands as bands.” These are the bonds that are to be dissolved.

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