What do you think?
Rate this book
Violence, Hospitality, and the Cross: Reappropriating the Atonement Tradition
The cross is central to understanding Christian theology. But is it possible that our postmodern setting requires a new model of understanding the cross?
Hans Boersma's Violence, Hospitality, and the Cross proposes an understanding of the atonement that is sensitive both to the Christian tradition and to the postmodern critiques of that tradition. His fresh approach draws on the rich resources of the Christian tradition in its portrayal of God's hospitality in Jesus Christ.
Hans Boersma's Violence, Hospitality, and the Cross proposes an understanding of the atonement that is sensitive both to the Christian tradition and to the postmodern critiques of that tradition. His fresh approach draws on the rich resources of the Christian tradition in its portrayal of God's hospitality in Jesus Christ.
288 pages, Paperback
First published January 1, 2004
17 people are currently reading
192 people want to read
About the author
Hans Boersma
31 books96 followersI serve in the Saint Benedict Servants of Christ Chair in Ascetical Theology at Nashotah House in Wisconsin—a community of formation marked by the fullness of Anglican faith and practice, Benedictine spirituality, and classical Christian thought and teaching. (If you’re interested in studying at Nashotah House, contact me: hboersma@nashotah.edu). I am a Priest in the Anglican Church in North America (ACNA).
Before coming to Nashotah House in 2019, I taught for fourteen years at Regent College in Vancouver, BC and for six years at Trinity Western University in Langley, BC. I also served several years as a pastor in a Reformed church. I grew up in the Netherlands and have been in Canada since 1983.
My interests range across a variety of areas: patristic theology, twentieth-century Catholic thought, and spiritual interpretation of Scripture. In each of these areas, I am driven by a desire to retrieve the ‘sacramental ontology’ of the pre-modern tradition. So, much of my work looks to the past in hopes of recovering a sacramental mindset. I suppose this makes me a ressourcement (retrieval) theologian of sorts. Retrieval of the Great Tradition’s sacramental ontology has been at the heart of almost all my publications over the past twenty years or so.
Before coming to Nashotah House in 2019, I taught for fourteen years at Regent College in Vancouver, BC and for six years at Trinity Western University in Langley, BC. I also served several years as a pastor in a Reformed church. I grew up in the Netherlands and have been in Canada since 1983.
My interests range across a variety of areas: patristic theology, twentieth-century Catholic thought, and spiritual interpretation of Scripture. In each of these areas, I am driven by a desire to retrieve the ‘sacramental ontology’ of the pre-modern tradition. So, much of my work looks to the past in hopes of recovering a sacramental mindset. I suppose this makes me a ressourcement (retrieval) theologian of sorts. Retrieval of the Great Tradition’s sacramental ontology has been at the heart of almost all my publications over the past twenty years or so.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 14 of 14 reviews
December 15, 2015
Good interaction with recent scholarly literature across the disciplines, and well written. Helpfully employs recapitulation theory to reconcile diverse understandings of the atonement.
Update (first reading: October 2010; second reading: December 2015)
I still consider this an excellent book. Boersma argues that, within postlapsarian history, violence marks all acts of hospitality, including the violence of the cross in which the Father invites all to be reconciled to him in Christ by the Spirit. Yet violence isn't necessarily evil as some have argued. Following Irenaeus, Boersma subsumes the three major models of atonement (moral-influence, Anselmian, Christus Victor) under the theory of recapitulation: Jesus recapitulates and thereby reconstitutes Israel and, as the New Adam, all of humanity. His three chapters discussing the three major models are all insightful, and he argues for Christus Victor as "the most significant model of the atonement" (181)--precisely because it is the telos of God's work of redemption in Christ. His chapter on metaphor in God-talk argues, following Gunton and (to a lesser extent) Soskice, that all language is metaphoric. He closes with a rich section on, first, the Church as the community of hospitality and, second, public justice and the hospitality of liberation. He argues cogently for what he calls "penitential hospitality," where he suggests that Protestants need to re-discover a salutary doctrine of public confession and absolution. In the final chapter, the one on public justice, he helpfully pushes back against the tendency of liberation theologians to minimize the Church and the supernatural and also against the "spiritualizing tendencies" of Milbank, Cavanaugh, Bell Jr., et al. to embrace expansionist ecclesiologies that leave no room for God to work outside the polis of the Church.
A few comments by way of criticism. First, Boersma neglects, in his discussion of the Anselmian tradition, to engage with any advocates of the Lutheran view of Paul's soteriology, pretty much drinking to the dregs the juice of Stendahl, Sanders, Wright, and Dunn. That's not to say he's wrong--there's much in the NPP literature to commend these fresh readings of Paul--but only that Boersma would've done well to engage to some extent with proponents of the Lutheran reading.
Second, Boersma states that "divine hospitality ... initiates a response of human hospitality, which in turn leads to divine acceptance and joy and therefore implies a genuine reciprocity and openness in the divine-human relationship" (79). There seems to be a flavor of, to use Vanhoozer's language, relational onto-theology in this particular claim and in the general tenor of Boersma's argument. God and his call to reconciliation must, it seems, have a particular shape in order to be acceptable. That said, I do think Boersma speaks perceptively when he criticizes Calvin and, to a greater extent, post-Reformation Reformed scholasticism for locating violence in the heart of God in its doctrine of the divine decrees, more specifically in its doctrine of reprobation, and even more specifically in its tendency to create an atonement theology that is juridicized, individualized, and de-historicized (155). Nonetheless, the language of "implementing the victory" of Jesus seems to leave Boersma open to the criticism that in his theology of the atonement the death of Jesus on the cross in itself accomplishes nothing; i.e., in principle God could find himself on the day of judgment with no one who actually "implemented the victory" of Jesus. In short, some of Boersma's language seems to reduce to something like open theism, which definitely isn't consonant with the Reformed tradition he claims to swim in or, I think, with the biblical witness.
Third and last, Boersma frequently uses language of "unconditional" and "absolute" hospitality to describe the eschaton; this seems either imprecise or universalistic by implication. He helpfully and cogently argues throughout the book that hospitality must have limits/boundaries, which is why he speaks in the penultimate chapter of evangelical hospitality, baptismal hospitality, eucharistic hospitality, penitential hospitality, and cruciform hospitality. Yet in various ways God's hospitality might be rejected, and Scripture says pretty plainly that the broad path that leads to destruction will indeed have its pedestrians. So God's hospitality in eternity will not, strictly speaking, be unconditional or absolute. Of course, Boersma could opt for something like Jerry Walls's Protestant view of purgatory or for a principled universalism, but, again, neither of these positions would be consonant with the tradition he claims or, I think, with the biblical witness.
These criticisms do not detract from, and in fact contribute to, the overall quality of the book. Boersma wrestles here with exceedingly difficult questions, and he does so with skill, subtlety, erudition, and a genuine desire for faithful obedience to the God of the gospel.
Highly recommended.
Update (first reading: October 2010; second reading: December 2015)
I still consider this an excellent book. Boersma argues that, within postlapsarian history, violence marks all acts of hospitality, including the violence of the cross in which the Father invites all to be reconciled to him in Christ by the Spirit. Yet violence isn't necessarily evil as some have argued. Following Irenaeus, Boersma subsumes the three major models of atonement (moral-influence, Anselmian, Christus Victor) under the theory of recapitulation: Jesus recapitulates and thereby reconstitutes Israel and, as the New Adam, all of humanity. His three chapters discussing the three major models are all insightful, and he argues for Christus Victor as "the most significant model of the atonement" (181)--precisely because it is the telos of God's work of redemption in Christ. His chapter on metaphor in God-talk argues, following Gunton and (to a lesser extent) Soskice, that all language is metaphoric. He closes with a rich section on, first, the Church as the community of hospitality and, second, public justice and the hospitality of liberation. He argues cogently for what he calls "penitential hospitality," where he suggests that Protestants need to re-discover a salutary doctrine of public confession and absolution. In the final chapter, the one on public justice, he helpfully pushes back against the tendency of liberation theologians to minimize the Church and the supernatural and also against the "spiritualizing tendencies" of Milbank, Cavanaugh, Bell Jr., et al. to embrace expansionist ecclesiologies that leave no room for God to work outside the polis of the Church.
A few comments by way of criticism. First, Boersma neglects, in his discussion of the Anselmian tradition, to engage with any advocates of the Lutheran view of Paul's soteriology, pretty much drinking to the dregs the juice of Stendahl, Sanders, Wright, and Dunn. That's not to say he's wrong--there's much in the NPP literature to commend these fresh readings of Paul--but only that Boersma would've done well to engage to some extent with proponents of the Lutheran reading.
Second, Boersma states that "divine hospitality ... initiates a response of human hospitality, which in turn leads to divine acceptance and joy and therefore implies a genuine reciprocity and openness in the divine-human relationship" (79). There seems to be a flavor of, to use Vanhoozer's language, relational onto-theology in this particular claim and in the general tenor of Boersma's argument. God and his call to reconciliation must, it seems, have a particular shape in order to be acceptable. That said, I do think Boersma speaks perceptively when he criticizes Calvin and, to a greater extent, post-Reformation Reformed scholasticism for locating violence in the heart of God in its doctrine of the divine decrees, more specifically in its doctrine of reprobation, and even more specifically in its tendency to create an atonement theology that is juridicized, individualized, and de-historicized (155). Nonetheless, the language of "implementing the victory" of Jesus seems to leave Boersma open to the criticism that in his theology of the atonement the death of Jesus on the cross in itself accomplishes nothing; i.e., in principle God could find himself on the day of judgment with no one who actually "implemented the victory" of Jesus. In short, some of Boersma's language seems to reduce to something like open theism, which definitely isn't consonant with the Reformed tradition he claims to swim in or, I think, with the biblical witness.
Third and last, Boersma frequently uses language of "unconditional" and "absolute" hospitality to describe the eschaton; this seems either imprecise or universalistic by implication. He helpfully and cogently argues throughout the book that hospitality must have limits/boundaries, which is why he speaks in the penultimate chapter of evangelical hospitality, baptismal hospitality, eucharistic hospitality, penitential hospitality, and cruciform hospitality. Yet in various ways God's hospitality might be rejected, and Scripture says pretty plainly that the broad path that leads to destruction will indeed have its pedestrians. So God's hospitality in eternity will not, strictly speaking, be unconditional or absolute. Of course, Boersma could opt for something like Jerry Walls's Protestant view of purgatory or for a principled universalism, but, again, neither of these positions would be consonant with the tradition he claims or, I think, with the biblical witness.
These criticisms do not detract from, and in fact contribute to, the overall quality of the book. Boersma wrestles here with exceedingly difficult questions, and he does so with skill, subtlety, erudition, and a genuine desire for faithful obedience to the God of the gospel.
Highly recommended.
December 10, 2019
Hans Boersma examines atonement theology as an expression of God's hospitality toward us. God is love and he has moved toward us in the Son who gives his life as an atonement for our sin. This opens the way for God to welcome to all of humanity. But what actually happened on the cross and if Jesus is a sin sacrifice for us does that make God a participant in violence? Worse, does it make God the originator of violence? Many modern theologians have seen in penal substitution a God who uses violence to buy forgiveness and in doing so gives a rational for violent behavior for anyone under the guise of love. The church has not always been as hospitable as God and has too often participated in the violence or oppression of the strong over the weak. Does the rational for this behavior rest in our understanding of a violent God? Boersma wants to address these questions head on. He takes seriously the post-modern critique of atonement theology as well their the desire for a world of perfect hospitality, a world without violence. He surveys the three classic atonement theories, moral influence, penal substitution and Christos Victor and while he leans toward the latter he shows that they all have something to contribute to our limited understanding of the divine work of God in Jesus. Boersma interacts with post-modern theologians showing that radical hospitality is not possible this side of eternity because while our door is open to the stranger it is also open to the devil. In a bold move he asserts that divine hospitality is only possible with exclusion, which is violence. He also critiques his own Reformed tradition. The high Calvinism of the Post Reformation did not focus on the hospitality of God (as Calvin did) but on exclusion, creating an unnecessarily violent portrait of God. My one critique of Boersma's work is that while he is a clear and gifted writer, dealing with complex ideas he rarely speaks in non-academic language. This is not Boersma's problem, but it is mine. I live in a colloquial world where we say things like "God saves sinners who know they are sinners" There is nothing like that in this book which makes it a slow read for the amateur theologians.
November 14, 2017
Inspired by Miroslav Volf's ground-breaking Exclusion and Embrace (1996), Hans Boersma sets on a bold endeavor to face and redefine the meaning of violence at the cross-event through a divine hospitality lens.
God is, for Boersma, divine--absolute--hospitality. God wants--nay, wills--all to be welcomed into the Godhead. Yet, post-fall, all of creation is sin-stricken. Therefore, some degree of violence, "conditional violence," is required to welcome (as much as possible) creation into the Godhead. Thus, Levinas and Derrida's call for "absolute hospitality" here and now, for human society and by human means, is impossible and undesirable (because with "absolute hospitality" here and now, save the eschaton, even the devil can be invited). Instead, conditional hospitality is wanted: not all, certainly not evil, are equally welcomed. Some amount of conditional violence is needed to fence out said evils.
Boersma is bred within the Reformed tradition. So, it is noteworthy that Boersma begins with critiquing "high calvinism" and some of its violence-approving interpretations. These, he finds, are unsatisfactory. Better to start with Irenaeus' recapitulation because, according to Boersma, recapitulation is able to subsume the three atonement model: Aberlardian (moral influence), Anselmian (satisfaction), and Christus Victor. He backs this up by relating these three models with Calvin's doctrine of threefold offices of Christ: Prophetic with moral influence, priesthood with satisfaction, and kingship with Christus Victor. In this way, Boersma reappropriates the Reformed tradition along conditional hospitality lines.
I said above that Boersma undertook a bold endeavor. Well, was he successful? Perhaps. This is a relatively short book that covers a vast amount of complicated issues: violence, atonement, reformed tradition, ethics, etc. There are many sections that are wantings; others that are tangential. In the end, Boersma is worth the read, but I am not confident enough to say you'll find the answers to the questions he raises and the ones you might have.
cf. www.sooholee.wordpress.com
God is, for Boersma, divine--absolute--hospitality. God wants--nay, wills--all to be welcomed into the Godhead. Yet, post-fall, all of creation is sin-stricken. Therefore, some degree of violence, "conditional violence," is required to welcome (as much as possible) creation into the Godhead. Thus, Levinas and Derrida's call for "absolute hospitality" here and now, for human society and by human means, is impossible and undesirable (because with "absolute hospitality" here and now, save the eschaton, even the devil can be invited). Instead, conditional hospitality is wanted: not all, certainly not evil, are equally welcomed. Some amount of conditional violence is needed to fence out said evils.
Boersma is bred within the Reformed tradition. So, it is noteworthy that Boersma begins with critiquing "high calvinism" and some of its violence-approving interpretations. These, he finds, are unsatisfactory. Better to start with Irenaeus' recapitulation because, according to Boersma, recapitulation is able to subsume the three atonement model: Aberlardian (moral influence), Anselmian (satisfaction), and Christus Victor. He backs this up by relating these three models with Calvin's doctrine of threefold offices of Christ: Prophetic with moral influence, priesthood with satisfaction, and kingship with Christus Victor. In this way, Boersma reappropriates the Reformed tradition along conditional hospitality lines.
I said above that Boersma undertook a bold endeavor. Well, was he successful? Perhaps. This is a relatively short book that covers a vast amount of complicated issues: violence, atonement, reformed tradition, ethics, etc. There are many sections that are wantings; others that are tangential. In the end, Boersma is worth the read, but I am not confident enough to say you'll find the answers to the questions he raises and the ones you might have.
cf. www.sooholee.wordpress.com
March 10, 2022
Excellent work. No work of atonement or atonement theory is perfect, all models have issues. The use of violence is a major issue for penal/substitutionary theories. Hans does an excellent job bringing in recapitulation as an understanding of the atonement that deals with Christ’s prophetic, priestly, and kingly roles. Further Hans does a good job in establishing that while ultimately, unfettered hospitality is the goal and will be realized in the eschaton, due to the spatial-temporal reality of sin, all hospitality must by nature include some violence. Therefore violence can be redemptive.
Phenomenal read.
Phenomenal read.
July 18, 2021
I picked this book up when I began contemplating the violence of the cross and wanting to be against violence. This book will claim—at least in this world—violence is necessarily to hospitality and suffering is redemptive. I do not always agree with him, still is it a very well argued book and he engages thinkers across centuries and theological stripes.
November 9, 2020
While Boersma is more comfortable with divine violence than I am, I appreciated his treatment of the atonement theories and use of Iraneus’ recapitulation theory. This book is a deep theological resource!
July 26, 2024
Tries to say too much and ends up saying too little.
July 24, 2020
3.5 stars. A provocative examination of atonement theories that suggests that violence is not only unavoidable in our human sphere, but can be redemptive. While I agree that good can come of some violence, that is different than saying, as Boersma does here, that it is sanctioned by God. Most troubling, he uses a literal reading of the Old Testament, particularly Deuteronomy and Leviticus, to legitimize God's wrath and violence in an incorporation of penal substitution into his theory of reconciliatory atonement. While the book has much to recommend it, particularly in the last couple chapters dealing with the work of the church in liberating the oppressed and easing suffering, the lack of historicity in his Biblical interpretation sours me on the general thesis.
August 6, 2015
This book has more strengths than it does weaknesses. Boersma puts into writing what many Christians probably suspect: that there isn’t simply one atonement model that stands alone. The central model he situates the atonement in is Christus Victor, but almost equally Moral Influence. Many from a Calvinist background may have an allergy to this, but Boersma is pretty winsome on this front. He is less clear as to what penal substitution actually is preferring to avoid overly juridical categories. This is a weaker aspect of the book, in my opinion. He did at least leave room for further development.
Boersma argues that Irenaeus serves as the great connector of each model through his notion of recapitulation, and I think Boersma is right. Recapitulation connects substitutionary redemption, our liberation from the power of sin/death/the devil, along with the imitative call of Christ’s death quite nicely. It also avoids the pitfalls of a minimalist theological approach to Christ’s death.
The casual reader may wonder what all of this has to do with hospitality…it connects to contemporary sensibilities, especially as articulated by Jacques Derrida. Boersma is helpfully accessible on this front. I think Boersma largely disarms erroneous claims of unjustified violence with respect to the cross and makes room for violence that is not intrinsically wrong. This leads to some interesting developments, including ecclesiological approaches and excommunication. Boersma wants a public church rather than a private retreat, but also a necessary “violence” that keeps the devil out. This is timely and helpful for those who think hospitality must be “absolute”, that is, entirely open to all with no need for repentance. Necessary violence is a violence in keeping with the teleology to end all violence.
This is by no means even close to a full review of this book. Boersma also helpfully cuts through late modern notions of a “naked public square” and seeks to open the field for theological discussion. Not a terribly popular idea.
There are some other weaknesses to the book, however. I think Boersma should have avoided going into as much detail as he did with regard to predestination as negative violence and double predestination making room for inhospitality. There may be some truth to how this has played out at times, but that doesn’t mean it is a necessary component. I will also grant that the dualistic juju of a revealed/hidden “will” in God is suspect; but neither is that a necessary component to predestination. In the end, much of the discussion was unremarkable. I also think the book lost steam toward the end. The epilogue was great, however.
Boersma argues that Irenaeus serves as the great connector of each model through his notion of recapitulation, and I think Boersma is right. Recapitulation connects substitutionary redemption, our liberation from the power of sin/death/the devil, along with the imitative call of Christ’s death quite nicely. It also avoids the pitfalls of a minimalist theological approach to Christ’s death.
The casual reader may wonder what all of this has to do with hospitality…it connects to contemporary sensibilities, especially as articulated by Jacques Derrida. Boersma is helpfully accessible on this front. I think Boersma largely disarms erroneous claims of unjustified violence with respect to the cross and makes room for violence that is not intrinsically wrong. This leads to some interesting developments, including ecclesiological approaches and excommunication. Boersma wants a public church rather than a private retreat, but also a necessary “violence” that keeps the devil out. This is timely and helpful for those who think hospitality must be “absolute”, that is, entirely open to all with no need for repentance. Necessary violence is a violence in keeping with the teleology to end all violence.
This is by no means even close to a full review of this book. Boersma also helpfully cuts through late modern notions of a “naked public square” and seeks to open the field for theological discussion. Not a terribly popular idea.
There are some other weaknesses to the book, however. I think Boersma should have avoided going into as much detail as he did with regard to predestination as negative violence and double predestination making room for inhospitality. There may be some truth to how this has played out at times, but that doesn’t mean it is a necessary component. I will also grant that the dualistic juju of a revealed/hidden “will” in God is suspect; but neither is that a necessary component to predestination. In the end, much of the discussion was unremarkable. I also think the book lost steam toward the end. The epilogue was great, however.
February 17, 2015
This is my second time reading this book. The first was back in 2008 and to be honest I didn't care for it. However, I was encouraged by a friend to read it again, but this time paying closer attention to the undercurrent of Boersma's thought. I'm glad that I did.
Cons: This book is written in such a way that a basic understanding of Derrida and Levinas would be helpful. Boersma does a wonderful job summarizing their thought, but I am afraid that those unfamiliar with the categories of hospitality and violence within post-modern philosophy won't be able to fully appreciate the book.
Pros: Boersma has a wonderful grasp on the history of philosophical and theological ideas. He writes in such a way that is unapologetically Christian and yet with a careful understanding of the post-modern concerns with hospitality and violence.
Other thoughts: When I first read this book a few years ago I was bothered by the fact that Boersma chose to use post-modern terminology for concepts which are better understood using the language of scripture itself. At the heart of this book is the question of how God can welcome some (hospitality) while rejecting others (violence). Boersma does a fine job at showing how divine hospitality necessitates divine violence. At the same time, Boersma's conclusions fall within an orthodox and Reformed view of the atonement.
I think it would be helpful for those who want to tackle this book to familiarize yourself with Derrida. Specifically his book, "Of Hospitality" and perhaps also "On Cosmopolitanism and Forgiveness". It would also be helpful to find a good primer on Lavinas which addresses his own thoughts on hospitality. If one desires to read this book but does not have the time to read Derrida or Levinas, I think Boersma does a fine job introducing the reader to the basics of the postmodern language.
Cons: This book is written in such a way that a basic understanding of Derrida and Levinas would be helpful. Boersma does a wonderful job summarizing their thought, but I am afraid that those unfamiliar with the categories of hospitality and violence within post-modern philosophy won't be able to fully appreciate the book.
Pros: Boersma has a wonderful grasp on the history of philosophical and theological ideas. He writes in such a way that is unapologetically Christian and yet with a careful understanding of the post-modern concerns with hospitality and violence.
Other thoughts: When I first read this book a few years ago I was bothered by the fact that Boersma chose to use post-modern terminology for concepts which are better understood using the language of scripture itself. At the heart of this book is the question of how God can welcome some (hospitality) while rejecting others (violence). Boersma does a fine job at showing how divine hospitality necessitates divine violence. At the same time, Boersma's conclusions fall within an orthodox and Reformed view of the atonement.
I think it would be helpful for those who want to tackle this book to familiarize yourself with Derrida. Specifically his book, "Of Hospitality" and perhaps also "On Cosmopolitanism and Forgiveness". It would also be helpful to find a good primer on Lavinas which addresses his own thoughts on hospitality. If one desires to read this book but does not have the time to read Derrida or Levinas, I think Boersma does a fine job introducing the reader to the basics of the postmodern language.
October 22, 2014
A heady, theological book that explores whether or not violence and evil are synonymous. Can a good God use violent means to bring salvation or is that a contradictory notion?
Readers must take time to process this material.
Interesting how in the West we are very individualistic, so often we see Jesus dying for individual sinners as opposed to on behalf of a group. Adam sinned on behalf of all humans, not each one individually; God chose the nation of Israel...does atonement/salvation require a group/bigger picture understanding rather than that of dying for "me and my sins"? The above is an example of the type discussions Boersma engages.
Ending was a bit anti-climactic for me.
Readers must take time to process this material.
Interesting how in the West we are very individualistic, so often we see Jesus dying for individual sinners as opposed to on behalf of a group. Adam sinned on behalf of all humans, not each one individually; God chose the nation of Israel...does atonement/salvation require a group/bigger picture understanding rather than that of dying for "me and my sins"? The above is an example of the type discussions Boersma engages.
Ending was a bit anti-climactic for me.
June 30, 2008
This was a great book which wrestles with the violence of the Atonement (Jesus' work for us on the cross) but sets it within the context of God's hospitality. Boersma does an excellent job of evaluating the various historical understanding of the atonement and argues that in the cross Jesus recapitulates humanity (following Iraenus or N.T. Wright's concept of reconstiution).
January 16, 2009
Informative.
October 23, 2012
Not as good as I hoped, but still a relatively successful attempt at an overly ambitious project.
Displaying 1 - 14 of 14 reviews