8v Win FRio Herbst, S.D.S.

A QuEEN'Sy/ORK
Pamphlet





Don't Go to

HELL!

by

WINFRID HERBST, S.D.S.

THE QUEEN'S WORK
3115 South Grand Boulevard

SAINT LOUIS 18, MISSOURI



Imprimi potest:

Jerome Jacobs, S.D.S.

Provincial

Nihil obstat

:

Rt. Rev. Wm. Fischer, S.T.D.

Censor Librorum

Imprimatur

:

F Joseph E. Ritter

Archiepiscopus Sancti Ludovici

Sancti Ludovici, die 12 Octobris 1953

Any financial profit made by the Cen-

tral Office of the Sodality of Our Lady

will be used for the advancement of the

Sodality Movement and the cause of

Catholic Action.

Copyright 1954

THE QUEEN’S WORK



DON'T GO TO HELL!
By Winfrid Herbst, S.D.S.

I

CANNOT conceive of a God of
love and mercy torturing His chil-

dren in hell.
,, How often we hear

that statement from people, Catholics

among them.

Catholic dogma teaches that there

is a hell, or state of eternal punish-

ment. Thus we read in the Athanasian

Creed: “And they that have done

good shall go into life everlasting,

and they that have done evil, into

everlasting fire.” The proof of this

doctrine is found in the clear texts of

Holy Writ and in the constant wit-

ness, from its very beginning, of the

Church established by Jesus Christ.

Without any knowledge of Chris-

tian principles, it would seem at first

sight that infinite goodness and mercy

are incompatible with eternal punish-

ment. Though it is true that after all

explanations the element of mystery

must remain when finite man con-

siders the infinite counsels of God,

still reason likewise has an answer.

These people say that they “cannot

conceive,” etc. Can they, then, con-

3



ceive how a just God, who is the Law-

giver and the Lord of men, can give

His kingdom to one guilty, for in-

stance, of unrepented murder, adul-

tery, seduction, or drunkenness? Can

they conceive of a just God who can

give eternal happiness to one who all

his life long has despised and set at

naught His mercy and who has died

obstinate in evil? They are forgetting

that God is not only infinitely loving

and merciful but also infinitely just.

Willful Rebellion

Man, you must remember, is not a

mere automaton, nor a mere animal of

sense and instinct, nor an independ-

ent, self-ruling being, but a creature

created after God’s image and like-

ness, with intellect to know the good

and free will to choose it; and with

sufficient grace always to know God’s

revelation and to do God’s will. If

such a being deliberately refuses these

gifts and graces, refusing to acknowl-

edge his dependence on God his Crea-

tor and Lawgiver, freely choosing

mere creatures in place of his God,

and dies insolently refusing to fulfill

his destiny—what else can God do to
4



this adorer of self than to leave him

to his choice for all eternity?

It is easy to see how utterly out of

place the unrepentant sinner would be

in heaven. A son has rebelled against
a father; a friend has turned traitor

against a friend
;
a creature has proved

false to a Creator; and yet, they say,

Jesus Christ, the God of all justice,

must say to the rebel creature that

still hates Him: “Come, you blessed

of my Father, possess you the king-
dom!” This is only thoughtless senti-

mentality, which, having altogether

lost the conviction of the malice of

sin, refuses to see God’s justice in

punishing the sinner.

Catholic Teaching

Justice, we see, demands punish-

ment for the unrepentant sinner.

What form does this punishment take ?

The Catholic Church teaches that

there is a hell, and that hell in prima-

rily the permanent deprivation of the

Beatific Vision, everlasting separation

from God, inflicted on those who die
in mortal sin. This greatest pain of

hell is called the pain of loss. God is

the end of man; and to have lost this

5



end through one’s own fault consti-

tutes the very nature of hell. The

word “damnation” comes from the

Latin word damnum , which means

simply “loss.”

Eternal Punishment

It is well to try to understand that

the punishment is necessarily ever-

lasting. One overtaken by death in

mortal sin is found preferring a cre-

ated good to God; and he abides in

his final choice, can no longer change

his mind, continues to reject God.

After death there is no chance for

merit. The damned is eternally pun-

ished because he is eternally in the

state of sin. The Catholic Church

teaches that the human soul remains

in that state in which death finds it;

if death finds it averted from God, it

will remain so forever.

The damned at the judgment do not

for a moment see God ; but some flash

of light must pierce their darkened

minds so that they realize the tremen-

dousness of their loss; and every in-

stant of their eternity they want God

and at the same time feel a disgust, a

hatred, which turns them from what

6



they want; theirs is a never-ending

life of appalling aimlessness, an eter-

nal knocking at the gate eternally

closed. They are truly “the lost.” The

journey will never end; home and

rest—God and His heaven—will for
them never be; they are lost with a

darkened mind and a perverted will.

Pain of Sense

The Church teaches that in addition

to the pain of loss, which is a negative

punishment, there is also a positive

punishment, the pain of sense, com-

monly referred to as hell-fire.

The reality of hell-fire as an instru-

ment of the sense of pain has never

been solemnly defined as an article of

faith, though it is said that if the

Vatican Council had not been inter-

rupted, it would have been so defined

;

but meanwhile it is clear that no one

may doubt the reality of hell-fire

without grievous sin. It would not be

formal heresy to deny it, but willful

error and temerity; and no Catholic

can deny it without grave sin against

the faith. It is not the fire we have on

earth, but only analogous to it. Our

word “fire” expresses most nearly this

7



instrument of pain, wherefore it is

referred to in the New Testament no

less than thirty times by the word

“fire.” By God’s omnipotence hell-fire

will also act directly on a pure intel-

ligence, causing it to suffer a pain to

which the only parallel we possess on

earth is the sensation of burning.

Thus this fire can burn not only

bodies, but also spirits.

A Place

Though no one could say that it is

a part of revelation, yet it has always

been held within the Church that hell

is a place as well as a state. This is a

most natural inference from the texts

of Scripture.

Where in the universe hell is, no

one can say. It has not pleased God

to reveal this. However, Holy Writ

seems to indicate in many passages

that hell is within the earth. Nor need

we look upon these passages as mere-

ly metaphors to illustrate the state of

separation from God, of being hidden

away from high heaven above in the

dark abysses of the earth. Hence,

some theologians accept the opinion

that hell is really within the earth.

8



The Church has decided nothing on

this subject; and so we may say that

hell is a definite place ; but where it is

we do not know. St. John Chrysostom

reminds us “W

e

must not ask where

hell is, but how we are to escape it.”

Worse Than We Can Imagine

What is hell? It is beyond our

power to answer this properly, for

hell exceeds in horror all that men

can imagine.

Just south of the ancient city of

Jerusalem was Gehenna, “The Valley

of the Groans of Children.” There the

idolatrous people were wont to sacri-

fice innocent babes to Moloch, a bra-

zen idol with the form of a man and

the head of an ox. A furnace was

erected beneath the figure in such a

way that unnatural worshippers of

the Prince of Darkness would flock

to the spot, place their children in the

red-hot arms of the hideous idol, and

drown the agonizing shrieks and cries

of the little ones by the discordant

music of timbrels and other harsh

instruments. The tender babes would

writhe in agony in the monster’s fiery

clutch and then drop into the roaring

furnace beneath. Later on, that valley

9



was used as the receptacle of the

city’s sewerage and all foul filthiness.

Was that hell? No.

After the Jamaican earthquake in

1907 the city of Kingston was littered

with the bodies of the dead. It was

found necessary to burn them. They

were piled in heaps; oil and turpen-

tine were poured over them
;
the torch

was applied; and quickly a murky

angry flame sputtered and crackled

among the writhing corpses. “Oh, the

odor of that sizzling flesh!” says one

who witnessed the sight. “It stifled;

nay, it sickened unto death.” A pass-
ing quake shook the pile down. There

lay a boy with an ugly gash across

his face. “Even as I looked,” says the

eyewitness, “the figure began to

writhe and squirm as if in agony.

Shrinking back in horror I cried,

‘Surely they have not cast a living

child among the dead?’ No, it was

merely a contraction of the sinews

and the muscles as the flames ate

through the flesh.” Was that sputter-
ing, hissing pyre, that mass of siz-

zling putrefaction, hell? No.

After the earthquake at Messina in

1908 ravenous, starving dogs prowled

10



about gnawing at dead bodies like

hyenas. A young man was so buried

in debris that only his head protruded.

While thus unable to defend himself

three of the rabid dogs attacked him

and savagely tore his eyes and face.

Was that hell? No. In the Rocky

Mountains, hundreds of miles from

the nearest habitation, a solitary man

fell over a precipice. With crushed

bones and broken body he lay at the

bottom of the abyss, crying in agony

for the help that would never come.

Was that hell? No!

What is hell? It is eternal separa-

tion from God, for whom the soul was

made: “Depart from me . . .” It is

eternal enmity with that God: “De-

part from me, accursed ones . .
.”

It is

eternal pain : “. .

.

into the everlasting

fire . .
.”

It is the hateful companion-

ship of the devils and the damned:

“.
.

.

which was prepared for the devil

and his angels” (Matt. 25:41). It is

eternal remorse and despair: “Where

their worm dies not, and the fire is

not quenched” (Mark 9:43).

No doubt the pains of hell have

sometimes been described with a

crude realism that is revolting to the

ll



mind. But it were well at all times to

remember that the pains of hell exceed

in horror all that men can imagine.

We therefore say that it is right and
just and sometimes even a duty to call

in even the imagination to warn men

against the supreme and last danger

that awaits them all.

Degrees of Punishment

In heaven there are different de-

grees of happiness. So in hell there

are different degrees of punishment,

but the least degree will exceed in

horror all that we can imagine on

earth. Hence Dante’s play of imagina-

tion in his Inferno
, where he de-

scribes all kinds and degrees of suf-

ferings, is not idle and useless. It

keeps before the mind that for the

lost, in some unique way, the punish-

ment will always fit the crime.

Timeless, Unending, Hopeless

A few disjointed remarks may still
be made.

a) The expression “the undying

worm” may be taken figuratively, as

a symbol for remorse, for instance.

b
)

In hell the devils will exercise

12



cruel tyranny over the damned for-

ever. How, we do not know. The use

of chains, pitchforks, pincers, etc., is

a mere play of the imagination and a

rather childish supposition.

c) There is no time in hell; both

the blessed and the damned have en-

tered a changeless world, eternity.

When the hour of death strikes, the

hands of the clock of time stop and

move no more.

d) It is utterly useless and opposed

to the spirit of the Church to pray

for the lost; their state can in no way

be changed after the judgment nor

their punishment mitigated; they are

“outside the bond of charity,” says St.

Thomas Aquinas, “by which the works

of the living extend to the dead.”

e) The lost will never have the

least joy or satisfaction, even in evil.

Dives was “tormented in this flame,”

but not even the petition that a finger

dipped in water should be laid on his

tongue was granted.

f) The guess that the pain of sense

will sometime come to an end must be

definitely rejected. “Everlasting” is

the word most often attached to the

word “fire.”

13



g) The devils roam through the

world seeking the destruction of

souls. Revelation tends to show that

no such influence is normally granted

to the damned. Also, if in a spiritistic

seance an evil spirit presents itself,

the presumption is that it is a devil

and not a damned soul; and it is cer-

tain that it is not a soul in heaven or

in purgatory.

We admit that the doctrine of hell
is a mystery; but it is a lesser mys-

tery than Bethlehem or Calvary. The

human mind can more easily under-

stand that God should punish sin

eternally than that the Eternal God

Himself should die upon the cross to

save man from eternal punishment.

Witness of Logic

“There is no hell!” the spirit of the

age, the purblind world of today cries

out. And “There is no hell !” reechoes

insincerely from millions of souls to

whom the wish is father to the

thought, and who in their strange

folly imagine that the denial of a

thing must needs make that thing

non-existent.

“There is no hell!” cry those who

do not want one. But human reason

14



rises up in all her majesty and calmly

says, “Good and evil can never be

placed on the same plane. Good must

be rewarded, evil punished. In this

world only too often there is no jus-

tice: the godless oppressor, the sin-

ner who tramples upon the rights of

God and man rolls in riches, lives in

ease and luxury; whereas the godly

man is oppressed, the just man who

observes the laws of God and men

languishes in poverty, ekes out a mis-

erable existence in suffering and ad-

versity. But since there is so often no

justice in this world, it must come in

the next. Therefore there is a hell.

Who shall dare tell me that Nero and
Paul, Judas and Peter, Lucifer and

Michael, shall abide together?”

Universal Opinion

“There is no hell!” cries the spirit

of the age. But the nations, of the

world rise up in protest. “Babyloni-

ans, Egyptians, Greeks, Romans, Mo-

hammedans, Jews, Heretics, Chris-

tians — we all and at all times have
believed in a life to come which, as

surely as it must have its rewards for

good must just as surely have its pun-

ishments for evil. Eternal retribution

15



is written on every page of our his-

tory and imbedded in our literature.

Search the Iliad of Homer and Greek

drama, the Aeneid of Vergil, the In-

ferno of Dante, the epic of Milton,

the tragedies of Shakespeare, and you

will find everywhere our testimony

that there is a hell. Behold here the

universal consensus of opinion that

begets certainty.”

“There is no hell!” cried Count Or-

loff and General V., two freethinkers,

rashly consoling themselves. It was

at Moscow in 1812 . Scoffingly they

made a compact that the first to go

there was to return and tell the other.

Soon after, General V. set out with

the Russian army to repel Napoleon.

Some weeks later Count Orloff was

lying awake in bed when suddenly

the curtains were dashed aside and

General V., pale as death, with his

hand on his breast, appeared before

him. “There is a hell,” he gasped,

“and, great God! I am in it!” Several

weeks later word arrived at Moscow

that General V. had been killed by a

shell striking him in the breast on the

day and at the hour when he was seen

by Count Orloff.

16



Christ's Testimony

“There is no hell!” cries the modern

world. But the meek and forgiving

Jesus proclaimed it in His Gospel no

less than fifteen times. “Depart from

me, accursed ones, into the everlasting

fire which was prepared for the devil

and his angels” (Matt. 25:41). “Fear

Him who is able to destroy both soul

and body in hell” (Matt. 10:28). And

Jesus is God, who cannot deceive.

And whoever believes not the Son of

God maketh Him a liar! There is a

hell. Such is the dogma of the holy

and infallible Church, founded by

Christ on His Apostles.

There is a hell. So teaches our holy

faith. It is a real place of existence

and not merely a state of being. It is

a place of torments eternal, a place of

everlasting fire. Christ the Lord has

said everlasting fire. And Christ is

God, and God is Eternal Truth.

Yes, there is a hell — a hell with
eternal torments that should fill us

with salutary fear of God.

Ticket to Hell

Who is going to hell? “Which of
you shall dwell with everlasting burn-

17



ings?” (Is. 33:14). All who die with

mortal sin upon the soul are going

there. That is Catholic teaching. One

mortal sin is enough. Unrepented of

and unforgiven, mortal sin means hell.

As regards the wicked the Church

has frequently defined “that accord-

ing to the ordinance of God the souls

of those who depart in actual mortal

sin immediately after their death de-

scend into hell where they are tor-

mented with infernal pains.” Pope St.

Gregory the Great says : “As beati-

tude rejoices the elect, so we must

believe that from the day of their

departure fire burns the reprobate.”

Mortal Sin

What is mortal sin?

“Sin,” St. Augustine tells us, “is

any transgression, in deed, or word,

or desire, of the eternal law. And the

eternal law is the divine order, or will

of God which requires the preserva-

tion of natural order and forbids the

breach of it.”

The law of God is fourfold: The

law of conscience, implanted deep in

the soul at its creation ; the decalogue,

or ten commandments, given by God

18



to Moses on Mount Sinai; the moral

law of Christ, promulgated in the

Gospels; the law of the Church, legis-

lating in the name of Christ.

Now, mortal sin is a grievous of-

fense against the law of God, com-

mitted with sufficient reflection and

full consent of the will. It is a rebel-

lion of dust against the omnipotent

God; a despicable turning of one’s

back on God
;
a rude trampling on the

image of God in one’s soul. It is an

injurious ingratitude toward God the

Father, the Creator; an accursed in-

gratitude toward God the Son, the

Redeemer; a frightful ingratitude to-

ward God the Holy Ghost, the

Sanctifier.

What is mortal sin? The greatest

of evils, so great that the works of a

million martyrs would not be suffi-

cient to atone for one mortal sin. Go

to an open grave; look down at the

rotting, worm-eaten corpse — sin did
that! Ascend in spirit into heaven;

see its beauty — sin can rob you of
that! Descend into hell; see the

damned suffer—sin made hell. Go to
Calvary; see the Savior dying on the

19



cross in unutterable agony—sin nailed
Him to it!

What is sin? It is that turning

from God which has caused all the

sighs that have ever agitated human

breasts, and all the oceans of tears

that have fallen, drop by drop, from

the eyes of men; it is that which has

caused tears to fall from the most

sacred eyes of the Son of God!

What is mortal sin? It is purposely

getting too near the devil, a chained

dog, and letting him sink his yellow

teeth into your heart. It is clasping

a slimy black rattlesnake to your

breast and letting it plunge its deadly

fangs into your flesh. It is, for many,

alas! the putting of the finishing

stone to their house of eternity, to

the house of their damnation. For

who knows but that after the next

such crime the moment appointed for

your death will come and the thread

of life will snap asunder?

Motive of Fear

Millions of souls, as we said before,

to whom the wish is father to the

thought, cry out, “There is no hell!”

They deny its existence because they

20



wish it did not exist. Then there are

others who, while not denying the

existence of hell, would rather not be

reminded of it. “Why frighten us,”
they complain, “by telling us these

things? Fear is man’s enemy; it

weakens the mind and body. Why dis-
turb people by filling the soul with

fear?”

Fear of death and purgatory and

hell does not seem to disturb people

overmuch, to judge from the fact that

so many are not even enough afraid of

these terrible things to refrain from

committing grievous sin. An increase
of a salutary fear of God is, indeed,

much to be desired. Says the Savior:

“Do not fear those who kill the body

but cannot kill the soul. But rather

fear Him who is able to destroy both
soul and body in hell” (Matt. 10:28).

The love of God grows mighty weak

at times, and only fear can save us

then. No wonder holy men have ever
prayed: “O God, if ever my love for
you does not keep me from sin, grant
that at least the fear of hell may
do so

!”

In this life men value the motive of
fear very highly, as is evident from

21



the punishments in every law code of

the world. There are only too many

who are law-abiding only because they

fear the punishments resulting from

the violation of the law. It is a simple

matter of reason to apply this motive

to the moral order.

Not Highest Motive

True, the fear of hell is not the

highest motive on which to base our

moral life
;
it is surely better to serve

God out of love. “Perfect love casts

out fear” (1 John 4:18). The highest

motive is service of God out of pure

love for Himself alone, but the motive

of fear is not to be despised or called

low and unworthy, even if a man were

to say, “Were it not for the punish-

ment, I would not restrain myself

from evil, nor would I do good,” his

fear, though servile and imperfect,

would nevertheless be substantially

good; for it recognizes infinite jus-

tice. Still what we should strive after

is filial fear. “Now you have not re-

ceived a spirit of bondage so as to be

again in fear, but you have received a

spirit of adoption as sons, by virtue of

which we cry, ‘Abba! Father!’” (Rom.

8:15).

22



Gift of the Holy Ghost

And yet how truly we should fear

!

Indeed, as you know, the fear of the

Lord is one of the seven gifts of the

Holy Ghost. We receive this gift in
order that we may be filled with a

dread of sin. “The fear of the Lord

driveth out sin” (Ecclus. 1 :27).

We enlarge upon this subject be-
cause the ignorance shown by those

who would have us refrain from re-

minding them of hell, is only too

common—and a very successful trick
of the devil in these days.

“A wise man feareth and declineth

from evil,” says Holy Writ (Prov.

14:16); and, “By the fear of the Lord

every one declineth from evil” (Prov.

15:27). From this we understand that
the first step by which the sinner is

ordinarily converted from his evil

ways is the fear of God, who, being

all-wise and all-holy, punishes all sin

in justice and truth, that is, according

to His infinite justice and His infinite

wisdom. But we must not conclude
from this that anyone may abandon
all fear of the Lord when he has

abandoned a sinful life. The wise man

23



continues to dread the great evil of

sin, in order to expiate it the more,

and to keep away from all danger of

it. He knows full well that he is prone

to evil; he is, therefore, diffident of

himself; but the more he advances in

wisdom, the more he confides in the

goodness of God. And his fear of

God is tempered by a firm confidence

in his Savior’s merits and by a sincere

and consoling trust in God’s mercy.

The fear of the Lord is then what it

should be: a reverential fear, by

which we subject ourselves to the will

of God and, as a consequence, dread

sin, which He detests and abhors.

Such should be our fear of the

Lord. Such fear leads us to hate and

avoid the occasions of sin; deepens

the consciousness of our frailty with-

out rendering us pusillanimous; re-

minds us of past failures without less-

ening our hope; warns us of future

dangers without impairing our spirit

of holy enterprise ; induces us to

guard the senses, to mortify the flesh,

to bridle the imagination, and to keep

the affections of the heart first and

last for God. No; there is no danger

of arousing too much of this salutary

24



fear of the Lord. On the contrary,

there is not enough of it.

To Avoid Hell

What should you do to avoid hell

and its eternal torments? In the words

of Ecclesiasticus : “My son, hast thou

sinned? Do so no more: but for thy

former sins also pray that they may

be forgiven thee. Flee from sins as

from the face of a serpent; for if thou

comest near them, they will take hold

of thee. The teeth thereof are the

teeth of a lion killing the souls of

men” (Ecclus. 21:1-3).

What shall you do? Make your

peace with God if you are at enmity

with Him through mortal sin. Begin

anew today. Avoid mortal sin as you

would a poisonous serpent. It makes

the soul as odious in the sight of God

as would be to us the sight of a man

tied face to face, mouth to mouth,

with a loathsome corpse. Avoid even

all deliberate venial sins
;
for they are

the rungs of the ladder that leads to

mortal sin. Live a life of prayer and

piety and Christian virtue. Rather

suffer anything, rather die a thousand

deaths, than commit one mortal sin.

25



What shall you do? St. Paul tells

us in the Epistle for the First Sunday

in Advent. “It is now the hour for us

to rise from sleep. Let us therefore

cast off the works of darkness and put

on the armor of light. Let us walk

honestly, as in the day; not in rioting

and drunkenness, not in chambering

and impurities, not in contention and

envy. But put ye on the Lord Jesus

Christ, and make not provision for the

flesh in its concupiscences.”

Be true to God! How He desires

the salvation of us all! We turn from
the dread thought of the land of

darkness where everlasting horror

dwelleth and look through the pages

of Holy Writ, God’s own word. There

we read, “He will have all men to be

saved” (1 Tim. 2:4). “I am the Lord

thy God showing mercy unto them

that love me and keep my command-

ments” (Ex. 20:26). “The Lord is

sweet to all” (Ps. 144:9). “Is it my

will that the sinner should die, saith

the Lord, and not that he should be

converted from his ways and live?”

(Ezech. 19:23).

From the Holy Book we turn to the

darkened hill of Calvary. We see the
26



divine Savior suffering for us as never

man suffered on earth before, and

never man shall suffer again. Looking

up into His agonized face, we dare

not doubt His love for us, for all. The

proof is written large in His Precious

Blood.

From the cross we turn to the taber-

nacle. The Savior so loves our souls

that He wants to be with us on earth

until we can be with Him in heaven.

How eloquent the tabernacle is with
the silent pleadings of love, with the

yearnings of the Sacred Heart for

souls! How that Heart must bleed
with anguish when it looks upon the

sinner, upon the soul that doesn’t

care. How the Savior must exclaim in

tears, “What more could I have done

for thee that I have not done!”

“My blood, my life I gave for thee

That thou might’st live eternally.

I love thee still. Give me thy heart

And from thy sinful way depart!”

How often would the Savior have

drawn you to His bosom in the infi-

nite tenderness of His boundless love,

“and thou wouldst not.”

27



Faith Is Reasonable

READ . .

.

Atheism Doesn't Make Sense

The Common Sense of Faith

Has Life Any Meaning?

A Letter to a Friend Not of My Faith

A Letter to One About to Leave the Church

Man Says:

“If 1 Were God . .
”

My Faith and I

Prayers Are Always Answered

What Catholics Think of Christ

What? You a Catholic!

$ 1.00 PER SET

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(Please include remittance with all orders

of less than $2.00)

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THE QUEEN’S WORK

3115 South Grand Boulevard

St, Louis 18, Missouri



TQW PAMPHLETS ON . .

.

MORALS

Don’t Be a Liar

“Don’t Swear Like That!”

Fashionable Sin

I Can Take It or Leave It Alone

Of Dirty Stories

Problems of Decency

The Pure of Heart

The Ruling Passion

What Is Decent Literature?

Why Be Decent?

$1.00 PER SET

Regular Quantity Prices Available

(Please include remittance with all orders

of less than $2.00)

THE QUEEN'S WORK

3115 S. Grand Boulevard St. Louis 18, Mo.







THE QUEEN’S WORK

3115 South Grand Boulevard

St. Eouis 18, Missouri