Por otro lado, ya están confirmados algunos nombres de la cantera que harán la pretemporada con el primer filial. Con muchos visos de permanecer en la plantilla franjirroja, los juveniles Bernardo, Ríos y Juan Martín, que volverá de Costa Ballena además de Mohamed y Dani Salas del Sevilla C.

The C3 Lightsphere II fits the following flashes

· Canon 380EX, 420EZ & 430EX
· Metz 36AF, 40MZ2, 54MZ-3, 54MZ-4,.
· Minolta 3500xi, 5200, 5400
· Nikon SB-24, 25, 26, 28, 28DX
· Olympus FL40, FL50, G40
· Sunpak MZ440AF, 355AF, 266D,
· Vivitar 728AF, 836-840AF

This is a flexible, Opaque Vinyl diffuser with an internal snap on dome. Designed to fit a select group of flashes (see list of flashes below) The inside of the Lightsphere is completely textured to make the light dispersion even more "soft" than it would be otherwise! The new cloud colored Lightsphere provides the warmest softest light possible from your on-camera flash Studio quality light, that you can carry in your gear bag, makes the Cloud Lightsphere the perfect diffuser for portrait photographers and wedding photojournalists. This soft flattering light is the same light you are accustomed to finding in your studio when using a softbox, Calumet panel or large umbrella. If you shoot outside of your studio - you will love the NEW Cloud Lightsphere. The inverted dome allows you to softly diffuseyou will love the NEW Cloud soft source without creating flare on the front of your lens. The C3 Lightsphere II fits the following flashes Canon 380EX, 420EZ & 430EX Metz 36AF, 40MZ2, 54MZ-3, 54MZ-4,. Minolta 3500xi, 5200, 5400 Nikon SB-24, 25, 26, 28, 28DX Olympus FL40, FL50, G40 Sunpak MZ440AF, 355AF, 266D, Vivitar 728AF, 836-840AF ChromeDome The ChromeDome Increases light output dramatically while still keeping the diffusion properties. You will have up to double the power and efficiency, but the look will be identical.

Artist: Joachim Metz

Year: Spring 2000

Screens: 13

Literature: 2000 scarfbook (only cover shown)

This carre dissects the opera Der Rosenkavalier (The Knight of the Rose) by Richard Strauss as well as Hermes' own emblem of 'Duke and Carriage'

Note: do not confuse with Puzzle (1971) which is a different carre altogether (click thumbnail)

Editorial from Harper's Bazaar:

Histoire de célébrer comme il se doit la ligne de TGV reliant Metz à la capitale, la Chambre des métiers de Moselle avait organisé un concours de pâtisserie. Les caractéristiques du gagnant : un macaron de trois couleurs (jaune, orange et rouge) avec des framboises fraîches et de la crème mousseline au goût de bonbon arlequin.

De sortie à Metz cet après midi, j'ai pu y goûter. Mes papilles gustatives s'en souviennent encore tellement c'est bon !

dieses Blog existiert mittlerweile seit genau einem Jahr. Ich danke allen regelmäßigen und sporadischen Rezipienten für die Treue bzw. das Interesse. Und nun zum unangenehmen Teil, nämlich der Statistik. Unangenehm einmal aus dem Grunde, weil die blanken Zahlen ja doch nicht viel aussagen, und außerdem, weil nach dem Peak im März mit 2173 Views der Trend wieder bergab ging, wie die folgende Graphik demonstriert:

Ungeschlagener Zugriffskönig ist aus mir unerfindlichen Gründen Mate de Coca, ein Artikel, der eigentlich weniger eine Bezugsquelle zu Btm. bekannt machen, sondern vor allem auf die krasse Diskrepanz zwischen Gesetz und Realität hinweisen sollte. Auf den nachfolgenden Plätzen finden wir:

1. AGB-Änderung der Norisbank
2. Der Bayernlos-Adventskalender
3. Armbrust, Pistole, Pistolenarmbrust, Arm
4. Salvia, BZP und andere sinnfreie Verbote

Die korrespondierende Top-Five der Suchbegriffe rekrutiert sich aus:

1. mate de coca (wer hätte das gedacht) [465]
2. pistolenarmbrust [104]
3. bayernlos [94]
4. Schmerzmittelmissbrauch [76]
5. norisbank auslandsüberweisung [56]

(Stand der Zugriffsdaten sämtlich 31.5./1.6.08)

Insgesamt durfte ich bis gestern 18215 Views verzeichnen, verteilt auf immerhin 433 Beiträge. Bis dato wurden 233 Kommentare abgegeben (zzgl. jeder Menge Spam).

Als Belohnung dafür, dass ihr so weit gelesen habt, gibt's natürlich - wie mehrfach angekündigt - heute auch was zu gewinnen. Das organisiere ich einfach über die Kommentare zu diesem Artikel: In einer Woche sehe ich mir an, wieviele derer es geworden sind, und werde dann unter diesen den HauptPreis verlosen: Eine signierte Ausgabe des Schnabulak (Beschreibung und Hintergrund hier). Vermutlich sieht das so aus, dass ich mir zwei unabhängige Zeugen und eine Glücksfee organisiere und selbige dann mit einem W(n) würfeln lasse (W20/W30/W100, notfalls angeglichen durch Multiplikation mit W2/W3/W4). Die gewürfelte Nummer gewinnt das Heft. Rechtsweg ist ausgeschlossen, und ebenso die Teilnahme des Hauptverantwortlichen an diesem Blog - also meiner selbst. (Ich weise zudem aus juristischen Gründen - auf Anraten meines Anwalts - darauf hin, dass es sich hier um kein Gewinnspiel im eigentlichen Sinne handelt; sondern vielmehr um eine Schenkung an einen zufällig ausgewählten Kommentator.) Bitte auch nicht mehrfach posten!

...Lens da França

Lens é um clube francês que não tem muita tradição nem títulos. Seus únicos títulos importantes foram conquistados na década 90 e foram eles 1 Campeonato Francês e uma Copa da França. O clube foi fundado em 1906, porém ficou inativo durante a 1ª guerra mundial e voltou a disputar partidas apenas em 1924. Com a volta do clube a ativa as cores, até então não definidas oficialmente, foram trocadas pelo vermelho e dourado. O site do clube diz que os dirigentes e os jogadores quando estavam indo para uma reunião com a intenção de definir as cores passaram pela igreja de St. Leger em Lens, um deles anunciou que aquela era a última prova da passagem espanhola por aquelas terras, então resolveram adotar as cores da Espanha. Porém para ganhar um significado mais real relacionaram o vermelho como sendo o sangue dos mineiros que viveram lá e o dourado, que substituiu o amarelo, como sendo o ouro que vivia nos corações dos mineiros.

O clube vinha fazendo uma boa seqüência de campeonatos franceses, nas últimas 3 temporadas ficou 2 vezes muito próximo de uma classificação para a UEFA Champions League conquistando apenas uma vaga para a UEFA Cup. Porém esse ano após 19 partidas o clube está na zona de rebaixamento junto com o Sochaux e o Metz.

Como é a Nike quem faz as camisas a simplicidade é uma garantia na camisa, simplicidade que juntamente com as cores tornou a camisa uma das mais lindas não só da França, mas da Europa inteira. Vou mostrar para vocês o uniforme de casa dessa atual temporada e o de visitante da temporada passada.

O de casa dessa temporada é absurdamente linda. É uma listragem horizontal em amarelo e vermelho que no final das contas não prioriza nenhuma das cores. Na barra de baixo é possível ver que tem mais amarelo e na barra das mangas vermelho, o que mostra a mais perfeita e justa separação. É uma das poucas camisas listradas que passam esse efeito ao observador. Outros clubes deveriam tentar implantar já que o resultado é tão bom. A gola da camisa é algo também de outro mundo, alta e com a mesma separação perfeita do resto da camisa, ficou muito estilosa e combina perfeitamente com a camisa que, com as listras em horizontal, atingiu um nível de beleza acima do normal. Outra coisa na gola é o detalhe que ela tem, além de falsa aberta há uma costura especial que molda esse final fazendo um pentágono, parece pouco, mas ficou muito bonito quando visto de perto. Posso destacar também a proposta da manga de continuar o desenho em horizontal, é realmente muito difícil tomar essa decisão e, tanto para aquelas que tem a manga continua quanto para aquelas que não tem, é preciso atenção na hora de desenhar para deixar tudo discreto e em harmonia, nesse caso tudo ficou perfeito, e as cores por serem fortes conseguem harmonizar ainda mais. O símbolo da Nike em preto também foi muito bem pensado, ele em amarelo iria ser muito extravagante, assim como o símbolo do próprio clube ficou. Mas o que da o toque final para a camisa ser uma das mais bonitas da temporada é a ausência de patrocínio. Não tem nada para atrapalhar, não abre nenhuma caixa, e acima de tudo não afeta nas listras e na combinação de cores. Porém essa ausência não é real, o clube tem como patrocinador a Invicta, que entrou esse ano no lugar da LG. Essa camisa que eu encontrei é verdadeira porém vendida dessa forma como acontece com algumas aqui no Brasil também a exemplo da Kappa.

O uniforme de visitante não é tão bonito quanto o que apresentei a pouco, mas também é de fazer arregalar os olhos, com um estilo muito mais simples a cor que prevalece é o branco, o grande chamativo da camisa é obvio que é a listra em diagonal. O que diferencia e destaca ela das outras listras diagonais é o número de cores, geralmente é usada apenas uma cor, mas nesse caso são 2 que como estão separadas ainda fazem o efeito de 3, com tantas cores não seria possível colocar o tamanho "padrão" de uma listra diagonal. O fato dela ser maior ajuda a camisa a ficar mais robusta, evitando o vazio que acontece principalmente nas camisas com listras diagonais de cor semelhante com a da camisa em si, que seria o caso dessa. O vermelho toma conta de todos os detalhes, eu mudaria algumas coisas, cada barra de uma manga seria de uma cor, e daria preferência para o amarelo aonde o vermelho está mais próximo e vice-versa. Além disso também colocaria a gola de uma cor e o símbolo da Nike em outra. Mas são detalhes muito pequenos é que no final não afetam muito na beleza da camisa. O que já tinha na outra e se repete nessa como falha é o escudo do time, que eu não sei direito o porque mas não encaixou bem em nenhum dos 2 casos, e não é que ele é feio ou quadrado demais; talvez seja o seu corte no meio que não seguiu nenhum dos 2 padrões de listras apresentados nas 2 camisas.

Outre la présence d’associations LGBT de toute la Lorraine (Couleurs Gaies, les Biens Nées, Equinoxe), nous avons pu noter la présence d’élus socialistes Messins et Nancéiens (Mathieu KLEIN, Eric CHENUT), qui tenaient la banderole en tête de cortège.
Rue Serpenoise, une minute de silence a été observée en mémoire des victimes de l’homophobie, de la lesbophobie, de la transphobie, et du SIDA, avant que la marche ne reprenne.
Arrivée Place de la Comédie, les différents responsables associatifs ont pris la parole. Certains ont interpellé le gouvernement actuel sur le net retard de la France par rapport à ses voisins européens concernant les droits civils et sociaux des homosexuels et des personnes TRANS.
Parce que le Progrès Social passe par l’Egalité des droits, le MJS54 continuera à mener le combat afin que les LGBT soient reconnus en France comme des citoyens à part entière, en dignité et en droit.

Le livre de JCDR est disponible ici !

I'm stripping this old Metz down for an idea for another shoot when after realising how difficult it would be and unsure as to what the outcome was of all the effort, I decided that this was merely a flash in a pan. This is now the first of hopefully many shots for one of my photography projects, PROJECT PHRASE

All the projects I research or start myself will be detailed on the Projects page, there is a list of project titles to choose from and in time each will link to their own project page.  It all sounds a little ambitious but even if no one else reads it, it's helping me by getting my camera out of the bag!

I'm stripping this old Metz down for an idea for another shoot when after realising how difficult it would be and unsure as to what the outcome was of all the effort, I decided that this was merely a flash in a pan.  This is now the first of hopefully many shots for one of my photography projects, PROJECT PHRASE

as seen on Flickr - see more?

.

Lesen Sie auch: > Prophetie im alten Orient

Bild:Lenar Poetry ,flickr.com

Net zoals bij objectieven (Sigma, Tamron, …) bestaan er bij flitsers namelijk ook verschillende alternatieve merken. Deze merken bieden een goede kwaliteit voor een vaak scherpere prijs dan de originele apparatuur. Eén van deze merken is Metz. Al sinds jaren maakt deze Duitse firma excellente flitsapparaten en men tracht steeds de recentste technologieën in hun modellen te integreren.

Zo zijn hun recentste flitsers, de 48 AF-1 en de 58 AF-1, uitgerust met een USB-aansluiting. Dankzij deze aansluiting kan je net zoals bij een digitaal fototoestel de firmware updaten! Beide modellen zijn verkrijgbaar voor o.a. Canon, Nikon, Olympus, Sony, Pentax en zijn dan ook 100% compatibel met zelfs de recentste fototoestellen! De 58 AF-1 werd trouwens bekroond met de EISA award voor beste flits in Europa 2007/2008.

Según aseguró, Txiki Beguiristáin quedó prendado del juego de Pjanic en el partido de copa que disputó el Lyon contra el Metz.

También dijo que el Lyon y el Olympique de Marsella habían hecho ofertas por el jugador, y que el Metz pide 10 millones para traspasarle.

     Ben Arfa (07/03/87) juega en el Lyon, es un mediapunta eléctrico y con un cambio de ritmo excelente.  Es un jugador desequilibrante, y con un regate casi mortal aunque debido a su edad peca en ocasiones de excesivo individualismo, lo que le hace perder el balón. Se dio a conocer en el Europeo Sub-07 del 2004, donde cuajó un excelente torneo.  En la acualidad, ha perdido algo de protagonismo en su equipo y se ha visto un poco ensombrecido por la explosión de su compañero de equipo Karim Benzema.

     Miralem Pjanic (02/04/90) juega en el Metz, es un mediapunta rápido y habilidoso, con una gran visión de juego y un buen disparo de mediana distancia con ambas piernas.  Suele utilizar el regate corto y tiene un muy buen toque de balón.  Ha llegado incluso a jugar de delantero centro, aunque su posición es la que he indicado anteriormente.

     En otro orden de cosas, indicar de Gerard Piqué casi con total seguridad saldrá del Manchester United este verano.  El manager Alex Ferguson ha comentado que no siempre se puede mantener a todos los jugadores con contratos nuevos.  El caso de Piqué es uno de estos, así como el su compañero Wes Brown.  El representante del defensa catalán ha empezado a escuchar ofertas y se comenta desde Inglaterra que una de ellas es del FC Barcelona como reflejábamos hace unos días.

     Por último, Daniel Alves declaró al Nou Esportiu que sería un honor jugar en el Barcelona el próximo año, pero que deben ponerse de acuerdo ambos clubes, ya que el Sevilla sabe que el desea cambiar de aires a final de temporada.

       Si quieres ver más noticias de fichajes del FC Barcelona las puedes encontrar en la categoría correspondiente.

Barring unexpected incident, the 26-year-old will claim his 100th international cap at the sport’s most famous venue, the modern incarnation of the hallowed site that is Wembley Stadium. It will be a fitting reward for a player who has served his country with pride and productivity since 2000 and who tops the all-time national goal-scoring charts with 35.

Yet there are many who are unprepared to give Donovan any credit, preferring to pillory him with accusations that he fails to deliver on the big occasion.

The main sticking point for many U.S. fans is his performance in the 2006 World Cup, which ended in shattered hopes and a winless record for a United States team of which much was anticipated. Donovan carried the burden of responsibility in the eyes of many, who expected a repeat of his outstanding efforts in Japan and South Korea four years earlier when the Americans qualified for the quarterfinals.

A worse crime in the eyes of Donovan’s critics was his failure to become a major star in Europe after joining German Bundesliga team Bayer Leverkusen at the age of 17. He returned to California on loan after two years and failed to hold down a starting role in a final attempt to succeed in Germany during the 2004-05 season.

So is he arguably the finest player in the history of the U.S. national team, or North American soccer’s greatest underachiever?

That can’t properly be answered until much nearer the end of his career. Donovan has at least two World Cups left in him, and given how his reputation was sullied in 2006, it is not unreasonable to suggest his legacy could be revived or destroyed depending on his efforts in South Africa in 2010 and Brazil in 2014.

At the club level, personal factors – his actress wife Bianca’s work commitments are in California – mean a move back to Europe is unlikely in the short term. However, if he and David Beckham can revive the fortunes of the Los Angeles Galaxy and turn that team into the dominant force in Major League Soccer, then it will be hard to question his career choices.

Either way, Donovan is in no mood to question himself just now and can barely wait to reach three figures for Bob Bradley’s team.

“I am able to enjoy this one a little bit more because it is a friendly,” Donovan said. “If it was a competitive game, my mind would be on other things. Even so, I am not coming here to celebrate and we want to come and win the game and show we can do well against a team like England.

“It will be exciting to reach 100 caps. I still can’t quite believe it. It is something to be proud of, but there is still a lot I want to achieve in my international career and I have high hopes for this team.”

Whatever is said on the outside, Bradley is one man who you will never hear utter a bad word about Donovan. He values the influence Donovan has on the squad, especially on teams where the roster is primarily made up of younger, U.S.-based players.

“It is amazing that Landon has so many caps at this stage of his career,” Bradley said. “He means a lot to our group and I very much hope that he has many more internationals to come.

“He is a high-quality player who continues to be important for us. It promises to be a big night for him and we hope to mark it with a victory.”

Pjanic a déjà disputé 26 matches cette saison malgré son jeune âge et a déjà inscrit 3 buts. D'un point de vue technique, ce joyau a vraisemblablement hérité de l'aisance des joueurs de l'ex Yougoslavie. Il fait aussi preuve de maturité et se charge même de tous les coups-francs de Metz. Son premier but en Ligue 1 est la preuve du cran du joueur puisqu'il inscrira un pénalty face au PSG, à 17 ans. Pour le plus grand bonheur des supporters neutres, Pjanic ne devrait pas accompagner son club en Ligue 2. La bombe est prête à exploser.

As we mentioned a few weeks ago, we've decided to take High Culture on a Low Budget into a few new directions, the first of which being an aural component to budget travel. Kicking us off is the uber-fabulous Alex Robertson Textor (can we make a bad pun and say he's ARTistic by nature?). Freelance travel writer, editor of Spendthrift Shoestring, and former editor of the EuroCheapo.com blog (and one of our favourite cohorts when it comes to travel on the cheap), Alex has fond childhood memories of ultracheap Spanish hotels (the kind with Styrofoam shelving) and supermarket lunches scarfed on park benches. Formerly an academic, Alex has spent the last several years redirecting his professional life into full-time travel journalism and editing.

And the rest is all Alex...

" In 1984, my family moved to the small German state of Saarland, which sits on the French border. We lived there for a year, in the medium-sized city of Saarbrücken, a few kilometers from France. On the weekends we visited cities like Strasbourg and Metz by train, and sometimes we drove our tiny tin can of a car to little villages in the countryside. France felt distant despite its close proximity.

The music I would hear on French radio or glimpse in video form on television was intriguing and strange. It was easily accessible but incomprehensible, and not just due to the language barrier. These songs stood apart from the other easily identifiable genres that populated my teenage life: thoroughly produced British tunes, sincere and earnest German pop music, and essentials-driven Italian disco, with many varieties of American music superimposed over the rest.

I've always affixed great longing to the French songs I heard back then and in the following few years, a longing probably magnified because I only understand some of the words here and there and don't have a sense of context for them. Common to most of these songs, in my view, is a melancholy, even sentimental, plaintiveness.

• Tout doucement – Bibie
  I think of this song as extremely French. It's easy to imagine Édith Piaf's vocals on a different production of it. On the version I found online and downloaded, there are audible vinyl scratches that add immeasurably to the song's mood.
• Ouragan – Stéphanie
  Princess Stéphanie of Monaco released this piece of pure pop taffy in 1986. It manages to feel extraordinarily plaintive despite its upbeat, commercial production.
• La 3eme sexe – Indochine
  This is another emblematically 1980s song, suitably up-tempo, with an almost obligatory saxophone in just the right places.
• Square Rooms – Al Corley
  "Square Rooms," a notably moody bit of synth-driven pop, was a massive hit in France in 1985 for American television actor Al Corley.
• Cargo de Nuit – Axel Bauer
  I remember seeing the video to this song on the late great German music program Formel Eins, a mess of machinery and shirtless men. It was inexplicable. Yet intriguing.
• Voyage, Voyage – Desireless
  Desireless's "Voyage voyage" is a 1980s classic. Note, again, the sadness in the ultrapoppy melody and production.
• Marcia Baïla – Les Rita Mitsouko
  "Marcia Baïla" is an iconic song if there ever was one, strange and beautiful and familiar.
• Johnny Johnny – Jeanne Mas
  Dreamy and reminiscent of many songs of its time, "Johnny Johnny" is possibly the most average pop song on this playlist, but it's also charming"

Alex Robertson Textor (L) with fellow EuroCheapo auteur Annie Shapero. (Photo Courtesy ART)

A ce compte là, il suffit d'acheter une écharpe des Girondins de Bordeaux, d'aller à Chabam Delmas et d'insulter les joueurs adserves, pour que Bordeaux perde des points... Les clubs ne peuvent quand même pas filtrer les racistes à l'entrée du stade, ça ne se voit pas sur leur tête. Enfin, bref les dirigeants ont encore la possibilité de faire appel.

(1817-1898)
Anne-Eugénie Milleret was born in 1817 in Metz after Napoleon's complete defeat and the restoration of the monarchy. She belonged to a nonbelieving and financially comfortable family and it seemed unlikely that she would trace a new spiritual path across the Church of France.

Her father, a follower of Voltaire and a liberal, was making his fortune in the banking world and in politics. Anne-Eugénie's mother provided the sensitive daughter with an education, which strengthened her character and gave her a strong sense of duty. Family life developed her intellectual curiosity and a romantic spirit, an interest in social questions and a broad worldview.

Like her contemporary, George Sand, Anne-Eugénie went to Mass on feast days and received the sacraments of initiation, as was the custom, but without any real commitment. However, her first Communion was a great mystical experience that foretold the secret of her future. She did not grasp its prophetic meaning until much later, when she recognized it as her path toward total belonging to Jesus Christ and the Church.

Her youth was happy but not without suffering. She was affected when still a child by the death of an elder brother and a baby sister. Her health was delicate and a fall from a horse left serious consequences. Anne-Eugénie was mature for her age and learned how to hide her feelings and to face up to events.

Later, after a prosperous period for her father, she experienced the failure of his banks, the misunderstanding and eventual separation of her parents and the loss of all security. She had to leave her family home and go to Paris while Louis, closest to her in age and faithful companion, went to live with their father. Anne-Eugénie went to Paris with the mother she adored, only to see her die from cholera after a few hours of illness, leaving her alone at the age of 15 in a society that was worldly and superficial. Searching in anguish and almost desperate for the truth, she arrived at her conversion thirsty for the Absolute and open to the Transcendent.

When she was 19, Anne-Eugénie attended the Lenten Conferences at Notre Dame in Paris, preached by the young , already well-known for his talent as orator.

Lacordaire was a former disciple of Lamennais -- haunted by the vision of a renewed Church with a special place in the world. He understood his time and wanted to change it. He understood young people, their questions and their desires, their idealism and their ignorance of both Christ and the Church.

His words touched Anne-Eugénie's heart, answered her many questions, and aroused her generosity. Anne-Eugénie envisaged Christ as the universal liberator and his kingdom on earth established as a peaceful and just society.

"I was truly converted," she wrote, "and I was seized by a longing to devote all my strength or rather all my weakness to the Church which, from that moment, I saw as alone holding the key to the knowledge and achievement of all that is good."

Just at this time, another preacher, also a former disciple of Lamennais, appeared on the scene. In the confessional, Father Combalot recognized that he had encountered a chosen soul who was designated to be the foundress of the congregation he had dreamed of for a long time. He persuaded Anne-Eugénie to undertake his work by insisting that this congregation was willed by God who had chosen her to establish it. He convinced her that only by education could she evangelize minds, make families truly Christian, and thus transform the society of her time. Anne-Eugénie accepted the project as God's will for her and allowed herself to be guided by the Abbé Combalot.

At 22, Marie Anne-Eugénie became foundress of the Religious of the Assumption, dedicated to consecrate their whole life and strength to extending the Kingdom of Christ in themselves and in the world. In 1839, Anne-Eugénie, with two other young women, began a life of prayer and study in a flat at rue Ferou near the church of St. Sulpice in Paris. In 1841, under the patronage of Madame de Chateaubriand, Lacordaire, Montalembert and their friends, the sisters opened their first school. In a relatively short time there were 16 sisters of four nationalities in the community.

Marie Anne-Eugénie and the first sisters wanted to link the ancient and the new -- to unite the past treasures of the Church's spirituality and wisdom with a type of religious life and education able to satisfy the demands of modern minds. It was a matter of respecting the values of the period and at the same time, making the Gospel values penetrate the rising culture of a new industrial and scientific era. The spirituality of the congregation, centered on Christ and the incarnation, was both deeply contemplative and dedicated to apostolic action. It was a life given to the search for God and the love and service of others.

Marie Anne-Eugénie's long life covered almost the whole of the 19th century. She loved her times passionately and took an active part in their history. Progressively, she channeled all her energy and gifts in tending and extending the congregation, which became her life work.

God gave her sisters and many friends. One of the first sisters was Irish, a mystic and her intimate friend whom she called at the end of her life, "half of myself." Kate O'Neill, called Mother Thérèse Emmanuel in religion, is considered as a co-foundress.

Father Emmanuel d'Alzon, who became Marie Anne-Eugénie's spiritual director soon after the foundation, was a father, brother or friend according to the seasons. In 1845, he founded the Augustinians of the Assumption and the two founders helped each other in a multitude of ways over a period of 40 years. Both had a gift for friendship and they inspired many lay people to work with them and the Church. Together, as they followed Christ and labored with him, the religious and laity traced the path of the Assumption and took their place in the great cloud of witnesses.

In the last years of her life, Mother Marie Anne-Eugénie experienced a progressive physical weakening, which she lived in silence and humility -- a life totally centered on Christ. She received the Eucharist for the last time on March 9, 1898, and on March 10, she passed over to the Lord. She was beatified by Pope Paul VI on Feb. 9, 1975, in Rome.

Today, the Religious of the Assumption are present in 34 countries -- eight in Europe, five in Asia, 10 in America and 11 in Africa. Almost 1,200 sisters form 170 communities throughout the world.

The Lay Assumption -- Assumption Together -- made up of Friends of the Assumption and Communities or Fraternities of the Assumption, are numerous: Thousands of Friends and hundreds of Lay Assumption are committed to live according to the Way of Life.

Ultimele comentarii ale puştiului dau de înţeles că totuşi tunarii vor avea mult de muncă pentru a-l transfera: ,,Tatăl meu, împreună cu impresarul m-au anunţat că există o ofertă de la Marseille şi, trebuie să recunosc că aş prefera Ligue 1 sau La Liga în defavoarea ligii engleze. Într-adevăr oferta de la Arsenal este generoasă şi greu de refuzat şi nu exclud nici posibilitatea transferului în Anglia. Totuşi, pentru mine e mai important acum să joc fotbal; banii vor veni pe parcurs.''

Introduction
Subverting Torture
This thesis first understands itself in relation to torture. While much of the thesis itself may not mention torture explicitly, and in fact could be used as the foundation for a political theology that engages more than just torture, the reader should not forget that each argumentative turn is made with torture in mind. The thesis functions in this unusual way because it attempts to strike at the fundamental logic of torture by the state, instead of getting lost in the mire of case studies that use the threat of immanent danger to justify manipulative violence. Quite simply, I am subverting the whole discussion as I ask again and again, “Why should we torture?”

While this thesis is chiefly arguing at levels deeper than the specific action of torture, it is both deconstructive and constructive at the same time. I identify and argue against some of the first assumptions, while proposing a re-oriented economy – a different ontology, epistemology, etc. – all first grounded in the identity of a savior who suffered and the community of faith that follows suit. Therefore, the second question driving the argument is, “What should we look like if we are to be a people who refuses torture?”

Consequently, the problem this thesis seeks to address is the American Christians’ quiet acceptance of torture. Despite how little this thesis may actually mention torture, implicit in each move is the subversion of a theology that allows for current American theology to be either apathetic towards or blasé about torture (since most Christians do not seem to explicitly support torture) or, even worse, candidly protorture.

Assumptions
This thesis has many presuppositions, but I shall touch on a few of the most important. I first assume that torture is morally and ethically wrong, and that torture should not be used. This is not a discussion on the justification of torture, for that is a whole other argument worthy of its own time; rather, this thesis understands torture as a form of violent conversion used by the state and, as such, is to be handled with considerable suspicion.

Secondly, I assume, as hinted above, that Christianity is a deeper association than the citizenship in a nation-state or one’s cultural-economic participation. Christianity is cosmically rooted. At the same time, Christians are defined by the culture they live in. Therefore the politics of the body of Christ is a complex mixture of the existential situation in the present and the rule of God. In the end, however, the basileia informs the space and time of the here and now, resituating one’s ontological understanding and praxis within the cultural milieu at hand.

I also assume that Christianity does not naturally merge well with the nation-state or bourgeois market. In fact, Christianity can function as an antagonistic and an interrupting movement: “Christians are bearers of the subversive, dangerous memory of the suffering, death and resurrection of Jesus Christ.”1 Therefore, Christianity critiques society through the church’s formative discipleship rooted in the remembrance of Jesus.

Lastly, I assume that political theology, as Johann Baptist Metz asserts, must begin with engaging history, because historical consciousness regularly reforms our current identity and thus allows for the continual, interrupting praxis of solidarity.2 As such, any engagement with or construction of a body politic must address the historical discussion of one’s cultural genesis. In this case, the historical myths America asks its citizens to believe, in contrast to the example of Jesus and the political implications of his life and message, are no longer uncritically assumed canonical stories, but instead are now subject to suspicion. Such critical interrogation will shed light on the negative and oppressive nature of the American story.

I also speak in explicit Christian categories. Quite simply, I champion a way of acting and being for Christians in America; I promote an imagining of the ecclesia in the confluence of subversive communal-being and visible, liberative action-speak. After reviewing what torture actually is, I address deep assumptions, such as memory and willful self-blindness, inherent in the American story that are counter to a Christological ecclesiology.

In light of the basic assumptions, the thesis will also cut both ways, against both theological liberals and conservatives, because I do not fault the Christian Right alone. Rather, I put forth William Cavanaugh’s critique of the nation-state and Eugene McCarraher’s Catholic/Marxist critique of capitalism, who both take aim at the theological complicity and structural compromise of American Christianity as a whole.

Thesis
As stated earlier, this thesis is a writing on torture. More specifically, it develops a political theology which subverts any current American theology that seems apathetic to torture, blasé about torture, or worst of all, resolutely pro-torture. To be more percise, 9/11, as a microcosm of the greater American story, is used by the privatizing nation-state as an identity-forming, eschatological event (a “Christological” event within a larger colonizing context) that supplants the life of Jesus and the cross and resurrection and works with the commodifying market to break down the Christian call and community of Christians in America. And, just as the Christian story of the cross does not end with death, so too the nation-state supplies a hope for a grand future. However, this future is an anthropocentric future, most vividly seen in Ronald Reagan’s hope, which was wrapped around a perverted, humanly controlled and realized salvation of fear, anger, and violence. The state’s story and justification for violence – to ensure “safety” (the status quo) in the face of fear – become the ruling meta-narrative.

The outcome is a breakdown and reversal of relationships and allegiance and the end result is a Christian public polity that is at least indifferent to violence by the state. Accordingly, the body of Christ is no longer forged by the memory and promise of the cross and resurrection, if it indeed continues to exist as a body. The solution to engaging American Christianity against torture, then, is to bring to bear Johann Metz’s idea of “dangerous memory” and an explication on the political implications of church movement – liturgical/sacramental theology. Metz reorients Christians to the identity-forming memory of the Christological life, and it is in liturgy that Christians solidify themselves and act out, resulting in a politically prophetic movement by the church.

This political theology is an attempt to re-narrate the church in America. Such an act will hopefully place the church on the margins, with the marginalized. Christendom of old will not be resurrected, nor will the modernist project continue to hold sway. Instead, both the theologically liberal and theologically conservative will be moved in the direction of a politically liberative praxis championed by a community formed through the remembrance of Christ.

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1. Lieven Boeve, God Interrupts History: Theology in a Time of Upheaval (New York: Continuum, 2007), 203.

2. Johann Baptist Metz, Faith in History and Society: Toward a Practical Fundamental Theology, translated by J. Matthew Ashley (New York: Herder and Herder, 2007), 150-155.