Opinion
How Christianity Remade the World

Tom Holland joins Bari Weiss on Honestly (The Free Press)
Interview courtesy of The Free Press
By Bari Weiss |
This Christmas, one of our greatest living historians explains how one ‘radical message’ came to define the entirety of the Western world.
Is our vacation from religion coming to an end?
Whether you believe in the story of the virgin birth and resurrection, or you believe that those miracles are myths, one thing is beyond dispute: The story of Jesus and the message of Christianity is among the stickiest ideas the world has ever seen.
Within four centuries of Jesus’s death, Christianity had become the official religion of the Roman Empire. It had 30 million followers—which amounted to half the empire. Today, two millennia later, Christianity is still the largest religion in the world, with more than 2 billion adherents.
How did the radical message of Christianity catch on? How did it change the world? And how does it shape all our lives today?
These questions motivate the latest episode of Honestly. My guest is the incredible historian Tom Holland, one of the most gifted storytellers in the world. His podcast, The Rest Is History, is among the most popular out there. Each week, he and his co-host, Dominic Sandbrook, charm their way through history’s most interesting characters and sagas. I can’t recommend it more highly.
I also recommend Tom’s book Dominion: How the Christian Revolution Remade the World. In it, he argues that Christianity is the reason we have America, that it was the inspiration behind our revolution. He also argues that Christianity is the backbone of both “wokeness,” as an ideology, and liberalism, which so often sees itself as secular.
In today’s episode, Tom discusses all this and more, including a question that a lot of my colleagues have thought about this year: Is our vacation from religion coming to an end?
Click below to listen to the podcast, or scroll down for an edited transcript of our conversation. Merry Christmas and happy holidays!
![]() |
Tom Holland on How Christianity Remade the World
The Free Press Episode |
On the radical story of Jesus’s death:
Bari Weiss: Your book opens with the crucifixion. Your argument is that the turning point is not Jesus’s birth, but his death, at 33 years old, at the hands of the Roman authorities. Why is this the pivotal moment?
Tom Holland: It is very difficult to overemphasize how completely mad it was for everybody in the ancient world that someone who suffers crucifixion could in any way be the Messiah, let alone part of the one God. In the opinion of the Romans, crucifixion is the fate that should properly be visited on slaves. Not just because it is protracted and agonizing, but also because it is deeply humiliating.
When you die, you will hang there like a lump of meat. This is a demonstration, in the opinion of the Romans, that essentially their might is right. That if a slave rebels against his master, this is what happens.
I think what is radical about what Christians come to believe is not the fact that a man can become a god. Because for most people in the Mediterranean that is a given. What is radical is that the man Christians believe was divine was someone who had ended up suffering the worst fate imaginable—death by crucifixion—which, in the opinion of the Romans, was the fate visited on a slave.
The reason that Jesus suffers that fate is that he is part of a conquered people. He’s not even from Judea. He’s from Galilee. Galilee is not properly under the rule of the Romans. It’s franchised out to a client king. He is the lowest of the low. Even the Judeans look down on him.
The fact that such a person could conceivably be raised up by citizens of the Roman Empire as someone greater than Caesar himself, greater than Augustus, is a completely shocking maneuver. Judeans, Greeks, Romans—it’s shocking to them all.
The radical message of the crucifixion is that, in Christ’s own words, the last shall be first, and the first shall be last.
On the power relationship between the church and state:
BW: I’ve always been so interested in how Christianity goes from being the bane of the powerful to being the faith of the emperor. Constantine, the emperor who could have been a god, instead converts to the faith whose god died on a cross. How does that happen?
TH: Christianity spreads through most of the major cities of the empire. It’s not difficult to see what the appeal is. In a society without any hint of a welfare state, a state in which no value at all is put upon the weak or the poor or the sick, what the church offers is the first functioning welfare state.
If you are a widow or an orphan or in prison or hungry, the likelihood is that you will be able to find relief from the church. And that offers a kind of power because bishop literally means an overseer—the figure of a bishop who has charity to dispense. That’s quite something. You are in a position of authority that even your pagan neighbors might come to respect.
That’s the situation at the beginning of the fourth century, when Constantine is fighting a civil war. What Constantine wants is what Roman emperors for a century have wanted. Everyone in the empire knows that the prosperity of the empire is dependent on the favor of the gods. But there is a problem, which is that most cults are centered on particular temples, particular shrines, particular ways of offering up sacrifice or respect to a god.
Over the course of the third century, the Roman Empire goes through a terrible time—barbarian invasions, galloping inflation. So when Constantine comes to power, he is looking for a religion that can bind everyone within the empire. And this, basically, is what Christianity supplies him with.
What it also does is to suggest that there is a single celestial king in heaven. You can see it’s quite nice to imagine himself as the chosen one of God, because it suits his ego to have a single god for a single emperor.
But it has to be said that it takes Constantine and his heirs a while to realize what they’ve taken on—that the church is a kind of independent entity. And over the course of subsequent Christian history, what the relationship of the church should be to the authority and power of the great is one that is repeatedly being hammered out.
The traditions and ideologies of the Orthodox world and of the Western world are, I think, a consequence of the attempt to try and work out exactly what the balance should be between what you might call church and state.
On Christianity’s many paradoxes:
BW: To join a community not based on the lineage of your family or where you are born, but based on a belief—that still feels so radical to me, even in 2024.
TH: To the Romans, it’s bewildering. They are very puzzled. Who do the Christians think they are? They don’t have a land. They don’t have a mother city. Because they claim a universal identity, to the Romans, it seems they have no identity at all. This is a tension that runs throughout Christianity.
The paradox is the great motor of the Christian story and of Christian history. The idea that a man can be a god, the idea that someone who is dead can come to life, the idea that someone who suffers the death of a slave can be greater than Caesar: These are all paradoxes. And over the course of the 2,000 years of Christianity’s history, it’s unsurprising that these ideas have, in turn, generated further paradoxes, of which I would say—and this is pointed out by people hostile to Christianity—that for a people who claim to have a universal identity, Christians are very fond of fighting one another and denying the name of Christian to one another.
Christianity is a faith that is founded on the conviction that a crucified criminal suffering the death of a slave triumphs over the greatest empire on the face of the planet. That conviction has led to it becoming the most hegemonic explanation for who humans are—what their purpose on the face of the earth is, and where they will go after death—that has ever existed. And that gives it an unbelievable degree of power, and has given kings and emperors and popes power.
That is the supreme paradox of Christian history, a faith that became powerful by virtue of enshrining as its symbol someone utterly powerless. It’s incredible.
On the influence of Christianity on revolutions and modern political movements like wokeness:
BW: One of the things that Dominion does so powerfully is it shows the ways in which things we take for granted were actually Christian ideas. Some are obvious: the ideas of charity or forgiveness or redemption. But you connect even the American Revolution, the French Revolution to Christianity. You talk about how the impulses behind wokeness are fundamentally Christian.
TH: Christianity is inherently subversive of the established order that it’s born into. The Reformation of the eleventh century is followed by the Reformation of the sixteenth century, and that Reformation in turn is followed by the Enlightenment, revolutions, and the great cultural, ethical, moral convulsions that we’re going through at the moment.
You can distinguish certain abiding themes. One of them is the idea that the last shall be first—it’s the humbling of the papacy itself in the sixteenth century. It’s the overthrow of kings and emperors and czars in the American, the French, the Russian Revolution. It’s the toppling of statues in contemporary America, the idea that there is almost an inherent virtue within victimhood. To be oppressed is a source of power. It’s a very radical idea that Christianity weaponizes and has weaponized again and again and again.
I would go so far as to say that there are very few aspects of the culture wars that are being fought in America at the moment that do not ultimately have their origins in Christian theology. Like the trans issue. On one level, you would say that the idea that a man can become a woman or woman become a man, is radically opposed to Christian teaching. God creates man and woman separately in Genesis, and there really is no kind of sanction for thinking anything else. But at the same time, the case for trans rights as pushed by those who campaign for them is invariably done in very Christian terms. Trans people are defined as the last. And that seems to impose a kind of instinctive assumption that the last should become the first.
Martin Luther King Jr. described himself as an extremist for Jesus. His language, his speeches, his activism was saturated in biblical imagery. And essentially what he was doing was reminding Americans that if there is no Greek or Jew in Christ, then obviously there is no black or white. And he was summoning white American Christians to a reminder of their shared inheritance.
But over the course of the 1960s, there were other people, other groups of people who historically were disadvantaged, who drew on that lesson—whether feminists or gay-rights campaigners. You have a splintering between those who remain doctrinally Christian and those who are drawing on that Christian inheritance, but feel that they are opposing Christian doctrine and therefore increasingly become hostile to Christianity itself. The fact is they are indebted to the Christian inheritance. But because they have cut themselves off from the Scripture, the theology, the liturgy, and the patterns of behavior that had always defined Christians, they are kind of drifting off in all kinds of radical new ways.
But I think that there is one major theological maneuver that happens over the course of the ’60s, which is that sense that the Latin Christian doctrine of original sin is something to be profoundly rejected. The notion that human beings are born good and that they’re kind of corrupted by capitalism or whatever is very, very powerful in the ’60s. And so it seems liberating and progressive to get rid of the idea that we’re all born as sinners.
The problem with that is that if you get rid of the doctrine of original sin, then what you bake in is that it’s within our own capabilities to be good, to be a good person, and therefore you might persuade yourself that you are free of sin. By abolishing the concept of original sin, it encourages progressives to sit, in a more self-confident way, in moral judgment of those they oppose, than they might otherwise have done.
On why Tom returned to Christianity:
BW: You became secular as a teen and then you returned to Christianity. What brought you back to it?
TH: I exist in the kind of shadowlands between belief and agnosticism. And what brought me back from being an atheist apostate was that I found it boring ultimately. I found the process of reading the great Christian thinkers, reflecting on the patterns of Christian history, and recognizing that this is where I came from—they kind of gelled with me in a way that nothing else would.
There are times where I might be out in the wilderness and I have a sense of the closeness of animals and water and the sky. And I can imagine what it must have been like to exist in the Neolithic era. But I can’t go back to that, obviously. But I can go back to Christianity, because that’s the faith in which I was raised. And I think because of that, I am more open, perhaps, to its beauties as well as to its cruelties.
I feel that in trying to make sense of it, I’m trying to make sense of myself and the kind of conflicted nature that I sense exists within me and within the society that I live in. Ultimately, it makes my life more interesting to be a part of that, to share in that and to contemplate the possibility that it might be true.
BW: What does Christmas mean to you?
TH: The times of the year where I feel most Christian and I feel that I can believe most easily are Christmas and Easter, because these are the two great festivals of the Church. I respond to the inherent beauty and drama of the story. To live in England in December is to live in darkness a lot of the time, and so the idea of light in the darkness is very vivid for me.

Freedom Convoy
Court Orders Bank Freezing Records in Freedom Convoy Case

A Canadian court has ordered the release of documents that could shed light on how federal authorities and law enforcement worked together to freeze the bank accounts of a protester involved in the Freedom Convoy.
Both the RCMP and TD Bank are now required to provide records related to Evan Blackman, who took part in the 2022 demonstrations and had his accounts frozen despite not being convicted of any crime at the time.
The Justice Centre for Constitutional Freedoms (JCCF) announced the Ontario Court of Justice ruling. The organization is representing Blackman, whose legal team argues that the actions taken against him amounted to a serious abuse of power.
“The freezing of Mr. Blackman’s bank accounts was an extreme overreach on the part of the police and the federal government,” said his lawyer, Chris Fleury. “These records will hopefully reveal exactly how and why Mr. Blackman’s accounts [were] frozen.”
Blackman was arrested during the mass protests in Ottawa, which drew thousands of Canadians opposed to vaccine mandates and other pandemic-era restrictions.
Although he faced charges of mischief and obstructing police, those charges were dismissed in October due to a lack of evidence. Despite this, prosecutors have appealed, and a trial is set to begin on August 14.
At the height of the protests, TD Bank froze three of Blackman’s accounts following government orders issued under the Emergencies Act. Then-Prime Minister Justin Trudeau had invoked the act to grant his government broad powers to disrupt the protest movement, including the unprecedented use of financial institutions to penalize individuals for their support or participation.
In 2024, a Federal Court Justice ruled that Trudeau’s decision to invoke the act had not been justified.
Blackman’s legal team plans to use the newly released records to demonstrate the extent of government intrusion into personal freedoms.
According to the JCCF, this case may be the first in Canada where a criminal trial includes a Charter challenge over the freezing of personal bank accounts under emergency legislation.
|
Alberta
‘Far too serious for such uninformed, careless journalism’: Complaint filed against Globe and Mail article challenging Alberta’s gender surgery law

Macdonald Laurier Institute challenges Globe article on gender medicine
The complaint, now endorsed by 41 physicians, was filed in response to an article about Alberta’s law restricting gender surgery and hormones for minors.
On June 9, the Macdonald-Laurier Institute submitted a formal complaint to The Globe and Mail regarding its May 29 Morning Update by Danielle Groen, which reported on the Canadian Medical Association’s legal challenge to Alberta’s Bill 26.
Written by MLI Senior Fellow Mia Hughes and signed by 34 Canadian medical professionals at the time of submission to the Globe, the complaint stated that the Morning Update was misleading, ideologically slanted, and in violation the Globe’s own editorial standards of accuracy, fairness, and balance. It objected to the article’s repetition of discredited claims—that puberty blockers are reversible, that they “buy time to think,” and that denying access could lead to suicide—all assertions that have been thoroughly debunked in recent years.
Given the article’s reliance on the World Professional Association for Transgender Health (WPATH), the complaint detailed the collapse of WPATH’s credibility, citing unsealed discovery documents from an Alabama court case and the Cass Review’s conclusion that WPATH’s guidelines—and those based on them—lack developmental rigour. It also noted the newsletter’s failure to mention the growing international shift away from paediatric medical transition in countries such as the UK, Sweden, and Finland. MLI called for the article to be corrected and urged the Globe to uphold its commitment to balanced, evidence-based journalism on this critical issue.
On June 18, Globe and Mail Standards Editor Sandra Martin responded, defending the article as a brief summary that provided a variety of links to offer further context. However, the three Globe and Mail news stories linked to in the article likewise lacked the necessary balance and context. Martin also pointed to a Canadian Paediatric Society (CPS) statement linked to in the newsletter. She argued it provided “sufficient context and qualification”—despite the fact that the CPS itself relies on WPATH’s discredited guidelines. Notwithstanding, Martin claimed the article met editorial standards and that brevity justified the lack of balance.
MLI responded that brevity does not excuse misinformation, particularly on a matter as serious as paediatric medical care, and reiterated the need for the Globe to address the scientific inaccuracies directly. MLI again called for the article to be corrected and for the unsupported suicide claim to be removed. As of this writing, the Globe has not responded.
Letter of complaint
June 9, 2025
To: The Globe and Mail
Attn: Sandra Martin, standards editor
CC: Caroline Alphonso, health editor; Mark Iype, deputy national editor and Alberta bureau chief
To the editors;
Your May 29 Morning Update: The Politics of Care by Danielle Groen, covering the Canadian Medical Association’s legal challenge to Alberta’s Bill 26, was misleading and ideologically slanted. It is journalistically irresponsible to report on contested medical claims as undisputed fact.
This issue is far too serious for such uninformed, careless journalism lacking vital perspectives and scientific context. At stake is the health and future of vulnerable children, and your reporting risks misleading parents into consenting to irreversible interventions based on misinformation.
According to The Globe and Mail’s own Journalistic Principles outlined in its Editorial Code of Conduct, the credibility of your reporting rests on “solid research, clear, intelligent writing, and maintaining a reputation for honesty, accuracy, fairness, balance and transparency.” Moreover, your principles go on to state that The Globe will “seek to provide reasonable accounts of competing views in any controversy.” The May 29 update violated these principles. There is, as I will show, a widely available body of scientific information that directly contests the claims and perspectives presented in your article. Yet this information is completely absent from your reporting.
The collapse of WPATH’s credibility
The article’s claim that Alberta’s law “falls well outside established medical practice” and could pose the “greatest threat” to transgender youth is both false and inflammatory. There is no global medical consensus on how to treat gender-distressed young people. In fact, in North America, guidelines are based on the Standards of Care developed by the World Professional Association for Transgender Health (WPATH)—an organization now indisputably shown to place ideology above evidence.
For example, in a U.S. legal case over Alabama’s youth transition ban, WPATH was forced to disclose over two million internal emails. These revealed the organization commissioned independent evidence reviews for its latest Standards of Care (SOC8)—then suppressed those reviews when they found overwhelmingly low-quality evidence. Yet WPATH proceeded to publish the SOC8 as if it were evidence-based. This is not science. It is fraudulent and unethical conduct.
These emails also showed Admiral Rachel Levine—then-assistant secretary for Health in the Biden administration—pressured WPATH to remove all lower age recommendations from the guidelines—not on scientific grounds, but to avoid undermining ongoing legal cases at the state level. This is politics, not sound medical practice.
The U.K.’s Cass Review, a major multi-year investigation, included a systematic review of the guidelines in gender medicine. A systematic review is considered the gold standard because it assesses and synthesizes all the available research in a field, thereby reducing bias and providing a large comprehensive set of data upon which to reach findings. The systematic review of gender medicine guidelines concluded that WPATH’s standards of care “lack developmental rigour” and should not be used as a basis for clinical practice. The Cass Review also exposed citation laundering where medical associations endlessly recycled weak evidence across interlocking guidelines to fabricate a false consensus. This led Cass to suggest that “the circularity of this approach may explain why there has been an apparent consensus on key areas of practice despite the evidence being poor.”
Countries like Sweden, Finland, and the U.K. have now abandoned WPATH and limited or halted medicalized youth transitions in favour of a therapy-first approach. In Norway, UKOM, an independent government health agency, has made similar recommendations. This shows the direction of global practice is moving away from WPATH’s medicalized approach—not toward it. As part of any serious effort to “provide reasonable accounts of competing views,” your reporting should acknowledge these developments.
Any journalist who cites WPATH as a credible authority on paediatric gender medicine—especially in the absence of contextualizing or competing views—signals a lack of due diligence and a fundamental misunderstanding of the field. It demonstrates that either no independent research was undertaken, or it was ignored despite your editorial standards.
Puberty blockers don’t ‘buy time’ and are not reversible
Your article repeats a widely debunked claim: that puberty blockers are a harmless pause to allow young people time to explore their identity. In fact, studies have consistently shown that between 98 per cent and 100 per cent of children placed on puberty blockers go on to take cross-sex hormones. Before puberty blockers, most children desisted and reconciled with their birth sex during or after puberty. Now, virtually none do.
This strongly suggests that blocking puberty in fact prevents the natural resolution of gender distress. Therefore, the most accurate and up-to-date understanding is that puberty blockers function not as a pause, but as the first step in a treatment continuum involving irreversible cross-sex hormones. Indeed, a 2022 paper found that while puberty suppression had been “justified by claims that it was reversible … these claims are increasingly implausible.” Again, adherence to the Globe’s own editorial guidelines would require, at minimum, the acknowledgement of the above findings alongside the claims your May 29 article makes.
Moreover, it is categorically false to describe puberty blockers as “completely reversible.” Besides locking youth into a pathway of further medicalization, puberty blockers pose serious physical risks: loss of bone density, impaired sexual development, stunted fertility, and psychosocial harm from being developmentally out of sync with peers. There are no long-term safety studies. These drugs are being prescribed to children despite glaring gaps in our understanding of their long-term effects.
Given the Globe’s stated editorial commitment to principles such as “accuracy,” the crucial information from the studies linked above should be provided in any article discussing puberty blockers. At a bare minimum, in adherence to the Globe’s commitment to “balance,” this information should be included alongside the contentious and disputed claims the article makes that these treatments are reversible.
No proof of suicide prevention
The most irresponsible and dangerous claim in your article is that denying access to puberty blockers could lead to “depression, self-harm and suicide.” There is no robust evidence supporting this transition-or-suicide narrative, and in fact, the findings of the highest-quality study conducted to date found no evidence that puberty suppression reduces suicide risk.
Suicide is complex and attributing it to a single cause is not only false—it violates all established suicide reporting guidelines. Sensationalized claims like this risk creating contagion effects and fuelling panic. In the public interest, reporting on the topic of suicide must be held to the most rigorous standards, and provide the most high-quality and accurate information.
Euphemism hides medical harm
Your use of euphemistic language obscures the extreme nature of the medical interventions being performed in gender clinics. Calling double mastectomies for teenage girls “paediatric breast surgeries for gender-affirming reasons” sanitizes the medically unnecessary removal of a child’s healthy organs. Referring to phalloplasty and vaginoplasty as “gender-affirming surgeries on lower body parts” conceals the fact that these are extreme operations involving permanent disfigurement, high complication rates, and often requiring multiple revisions.
Honest journalism should not hide these facts behind comforting language. Your reporting denies youth, their parents, and the general public the necessary information to understand the nature of these interventions. Members of the general public rely greatly on the news media to equip them with such information, and your own editorial standards claim you will fulfill this core responsibility.
Your responsibility to the public
As a flagship Canadian news outlet, your responsibility is not to amplify activist messaging, but to report the truth with integrity. On a subject as medically and ethically fraught as paediatric gender medicine, accuracy is not optional. The public depends on you to scrutinize claims, not echo ideology. Parents may make irreversible decisions on behalf of their children based on the narratives you promote. When reporting is false or ideologically distorted, the cost is measured in real-world harm to some of our society’s most vulnerable young people.
I encourage the Globe and Mail to publish an updated version on this article in order to correct the public record with the relevant information discussed above, and to modify your reporting practices on this matter going forward—by meeting your own journalistic standards—so that the public receives balanced, correct, and reliable information on this vital topic.
Trustworthy journalism is a cornerstone of public health—and on the issue of paediatric gender medicine, the stakes could not be higher.
Sincerely,
Mia Hughes
Senior Fellow, Macdonald-Laurier Institute
Author of The WPATH Files
The following 41 physicians have signed to endorse this letter:
Dr. Mike Ackermann, MD
Dr. Duncan Veasey, Psy MD
Dr. Rick Gibson, MD
Dr. Benjamin Turner, MD, FRCSC
Dr. J.N. Mahy, MD, FRCSC, FACS
Dr. Khai T. Phan, MD, CCFP
Dr. Martha Fulford, MD
Dr. J. Edward Les, MD, FRCPC
Dr. Darrell Palmer, MD, FRCPC
Dr. Jane Cassie, MD, FRCPC
Dr. David Lowen, MD, FCFP
Dr. Shawn Whatley, MD, FCFP (EM)
Dr. David Zitner, MD
Dr. Leonora Regenstreif, MD, CCFP(AM), FCFP
Dr. Gregory Chan, MD
Dr. Alanna Fitzpatrick, MD, FRCSC
Dr. Chris Millburn, MD, CCFP
Dr. Julie Curwin, MD, FRCPC
Dr. Roy Eappen, MD, MDCM, FRCP (c)
Dr. York N. Hsiang, MD, FRCSC
Dr. Dion Davidson, MD, FRCSC, FACS
Dr. Kevin Sclater, MD, CCFP (PC)
Dr. Theresa Szezepaniak, MB, ChB, DRCOG
Dr. Sofia Bayfield, MD, CCFP
Dr. Elizabeth Henry, MD, CCFP
Dr. Stephen Malthouse, MD
Dr. Darrell Hamm, MD, CCFP
Dr. Dale Classen, MD, FRCSC
Dr. Adam T. Gorner, MD, CCFP
Dr. Wesley B. Steed, MD
Dr. Timothy Ehmann, MD, FRCPC
Dr. Ryan Torrie, MD
Dr. Zachary Heinricks, MD, CCFP
Dr. Jessica Shintani, MD, CCFP
Dr. Mark D’Souza, MD, CCFP(EM), FCFP*
Dr. Joanne Sinai, MD, FRCPC*
Dr. Jane Batt, MD*
Dr. Brent McGrath, MD, FRCPC*
Dr. Leslie MacMillan MD FRCPC (emeritus)*
Dr. Ian Mitchell, MD, FRCPC*
Dr. John Cunnington, MD
*Indicates physician who signed following the letter’s June 9 submission to the Globe and Mail, but in advance of this letter being published on the MLI website.
-
International2 days ago
Chicago suburb purchases childhood home of Pope Leo XIV
-
Daily Caller2 days ago
Blackouts Coming If America Continues With Biden-Era Green Frenzy, Trump Admin Warns
-
Daily Caller2 days ago
‘I Know How These People Operate’: Fmr CIA Officer Calls BS On FBI’s New Epstein Intel
-
Business1 day ago
Prime minister can make good on campaign promise by reforming Canada Health Act
-
Automotive13 hours ago
Federal government should swiftly axe foolish EV mandate
-
Alberta13 hours ago
‘Far too serious for such uninformed, careless journalism’: Complaint filed against Globe and Mail article challenging Alberta’s gender surgery law
-
Frontier Centre for Public Policy1 day ago
New Book Warns The Decline In Marriage Comes At A High Cost
-
Economy1 day ago
The stars are aligning for a new pipeline to the West Coast