“Christianity is possible in every moment yet.” F. Nietzsche

 

 

 

PRIVACY POLICY

 

1. An overview of data protection

 

General

The following gives a simple overview of what

 

1. An overview of data protection

 

General

The following gives a simple overview of what happens to your personal information when you visit our website. Personal information is any data with which you could be personally identified. Detailed information on the subject of data protection can be found in our privacy policy found below.

 

Data collection on our website

 

Who is responsible for the data collection on this website?

The data collected on this website are processed by the website operator. The operator's contact details can be found in the website's required legal notice.

 

How do we collect your data?

Some data are collected when you provide it to us. This could, for example, be data you enter on a contact form. Other data are collected automatically by our IT systems when you visit the website. These data are primarily technical data such as the browser and operating system you are using or when you accessed the page. These data are collected automatically as soon as you enter our website.

 

What do we use your data for?

Part of the data is collected to ensure the proper functioning of the website. Other data can be used to analyze how visitors use the site.

 

What rights do you have regarding your data?

You always have the right to request information about your stored data, its origin, its recipients, and the purpose of its collection at no charge. You also have the right to request that it be corrected, blocked, or deleted. You can contact us at any time using the address given in the legal notice if you have further questions about the issue of privacy and data protection. You may also, of course, file a complaint with the competent regulatory authorities.

 

2. General information and mandatory information

 

Data protection

The operators of this website take the protection of your personal data very seriously. We treat your personal data as confidential and in accordance with the statutory data protection regulations and this privacy policy. If you use this website, various pieces of personal data will be collected. Personal information is any data with which you could be personally identified. This privacy policy explains what information we collect and what we use it for. It also explains how and for what purpose this happens. Please note that data transmitted via the internet (e.g. via email communication) may be subject to security breaches. Complete protection of your data from third-party access is not possible.

 

Notice concerning the party responsible for this website

The party responsible for processing data on this website is:

Akademie für Glaube und Form e.V.
Schorner Straße 2
82065 Baierbrunn

Telefon: +49 (0) 89 57 08 60 48
E-Mail: akademieverein@kig-online.de

The responsible party is the natural or legal person who alone or jointly with others decides on the purposes and means of processing personal data (names, email addresses, etc.).

 

3. Data collection on our website

 

Server log files

The website provider automatically collects and stores information that your browser automatically transmits to us in "server log files". These are:

  • Browser type and browser version
  • Operating system used
  • Referrer URL
  • Host name of the accessing computer
  • Time of the server request
  • IP address

These data will not be combined with data from other sources. The basis for data processing is Art. 6 (1) (f) DSGVO, which allows the processing of data to fulfill a contract or for measures preliminary to a contract.

 

Contact form

Should you send us questions via the contact form, we will collect the data entered on the form, including the contact details you provide, to answer your question and any follow-up questions. We do not share this information without your permission. We will, therefore, process any data you enter onto the contact form only with your consent per Art. 6 (1)(a) DSGVO. You may revoke your consent at any time. An informal email making this request is sufficient. The data processed before we receive your request may still be legally processed. We will retain the data you provide on the contact form until you request its deletion, revoke your consent for its storage, or the purpose for its storage no longer pertains (e.g. after fulfilling your request). Any mandatory statutory provisions, especially those regarding mandatory data retention periods, remain unaffected by this provision.

 

Processing of data (customer and contract data)

We collect, process, and use personal data only insofar as it is necessary to establish, or modify legal relationships with us (master data). This is done based on Art. 6 (1) (b) DSGVO, which allows the processing of data to fulfill a contract or for measures preliminary to a contract. We collect, process and use your personal data when accessing our website (usage data) only to the extent required to enable you to access our service or to bill you for the same. Collected customer data shall be deleted after completion of the order or termination of the business relationship. Legal retention periods remain unaffected.

 

Data transmitted when entering into a contract with online shops, retailers, and mail order

We transmit personally identifiable data to third parties only to the extent required to fulfill the terms of your contract, for example, to companies entrusted to deliver goods to your location or banks entrusted to process your payments. Your data will not be transmitted for any other purpose unless you have given your express permission to do so. Your data will not be disclosed to third parties for advertising purposes without your express consent. The basis for data processing is Art. 6 (1) (b) DSGVO, which allows the processing of data to fulfill a contract or for measures preliminary to a contract.

Like an opened umbrella

May 27th, 2018, Sunday of the Holy Trinity, Cycle B

When the People of Israel set out from Egypt it knew nothing of the difficulties it would be challenged to overcome afterwards. In hindsight many years later, they all come to marvel at what kind of God it is that led them during the journey through the desert.

Also after Moses contemporaries, who had a similar experience, were found again and again: Letting oneself be led by God and then recognize that he was effective in the decisive moments. Like an opened umbrella, this history’s arc reaches form Moses until today. The same God is celebrated as the one who walked ahead from the beginning. ruk

Dt 4:32-34, 39-40

Moses said to the people: Ask now of the days of old, before your time, ever since God created man upon the earth; ask from one end of the sky to the other: Did anything so great ever happen before? Was it ever heard of? Did a people ever hear the voice of God speaking from the midst of fire, as you did, and live? Or did any god venture to go and take a nation for himself from the midst of another nation, by testings, by signs and wonders, by war, with strong hand and outstretched arm, and by great terrors, all of which the LORD, your God, did for you in Egypt before your very eyes? This is why you must now know, and fix in your heart, that the LORD is God in the heavens above and on earth below, and that there is no other. You must keep his statutes and commandments that I enjoin on you today, that you and your children after you may prosper, and that you may have long life on the land which the LORD, your God, is giving you forever.

Israel

by L. Baeck

When Israel can live securely among the nations,

then the promised times will have arrived,

for then and thereby it will be proved

that faith in God has become a living reality.

From: Leo Baeck (1921), The Essence of Judaism

World Peace?

May 20th, 2018, Pentecost Sunday, Cycle B

“Parthians, Medes, and Elamites…” And then the Acts of the Apostles lists 13 more peoples who were able to witness an international understanding at Pentecost in Jerusalem. An antique form of the United Nations? It took the world wars for the idea of a worldwide league of nations to develop in the prior century.

The reason for the Jerusalem understanding is another. The idea of the God of Israel stood at the beginning and let it become reality. He looked deeper, more critically at history than the idea providers of the United Nations and saw: Man can understand neither himself, nor his fellow men, as long as he does not recognize from whom he has received life and reason-mind. And he searched, found and called a few, who understood him and acted: Abraham, Moses, Samuel, Ezekiel and many others. Their insight, their trust and courage are what Israel and the Church owe their existence to. It all came to a conclusion in a room in Jerusalem with a few Jews. Proceeding from here even more is possible than non-war: Peace. As long as also today insightful, faithful, courageous people can be found. bek

Acts 2:1-11

When the time for Pentecost was fulfilled, they were all in one place together. And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire, which parted and came to rest on each one of them. And they were all filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim. Now there were devout Jews from every nation under heaven staying in Jerusalem. At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language. They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans? Then how does each of us hear them in his native language? We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome, both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God.”

Inconveniences

by N. G. Dávila

When he is stripped of the Christian tunic and the classical toga, there is nothing left of the European but a pale-skinned barbarian.

 

There are no stupidities which modern man is not capable of believing, as long as therewith he avoids the faith in Christ.

 

The greatest modern error is not to proclaim that God has died, but to believe that the devil has died.

 

One does not have to despair of the atheist, as long as he does not deify man.

 

The most dangerous idea is not the wrong idea, but the half right one.

 

Modern theologies tend to be the contortions of theologians who are trying to avoid admitting their unbelief to themselves. 

 

The progressive Christian makes eyes at his enemies so that his faith may be forgiven.

 

In his apostolic zeal the modern cleric forgets that one has to adapt the way of fighting to the times, however not the message.

 

Translated from: Nicolás Gómez Dávila, Scholien (2006)

The Twelfth Man

May 13th, 2018, Seventh Sunday of Easter, Cycle B

The gap Judas left has to be filled to restore the full number of witnesses. With Easter there wasn’t merely an insight formed that you can just convey through clever talk, but something that has to be witnessed and testified to through life.

Through being and living with Jesus a ministry develops. But in no way is this the beginning of a break from original living towards rigid ministry structures, quite the contrary: The criterion for the selection of the candidates is that they “accompanied us the whole time the Lord Jesus came and went among us.” They have to have come along on every step that Jesus took with the Twelve. This “accompanied us” creates the continuity with Jesus’ time. The ministry is living-with and this living-with is the ministry. tac

Acts 1:15-17, 20a, 20c-26

Peter stood up in the midst of the brothers — there was a group of about one hundred and twenty persons in the one place —. He said, “My brothers, the Scripture had to be fulfilled which the Holy Spirit spoke beforehand through the mouth of David, concerning Judas, who was the guide for those who arrested Jesus. He was numbered among us and was allotted a share in this ministry. “For it is written in the Book of Psalms:
May another take his office. “Therefore, it is necessary that one of the men who accompanied us the whole time the Lord Jesus came and went among us, beginning from the baptism of John until the day on which he was taken up from us, become with us a witness to his resurrection.” So they proposed two, Judas called Barsabbas, who was also known as Justus, and Matthias. Then they prayed, “You, Lord, who know the hearts of all, show which one of these two you have chosen to take the place in this apostolic ministry from which Judas turned away to go to his own place.” Then they gave lots to them, and the lot fell upon Matthias, and he was counted with the eleven apostles.

New Old Name

by E. Guerriero

The choice of name surprised many cardinals, who could have bet that Ratzinger would choose the name “John Paul III” to emphasize the continuity with his predecessor. But the new pope replied resolutely to the question provided in the ritual: “Benedict”.

From the new pope’s view, the Benedictine monasticism did not only give Europe solid roots through its balance between reason and faith, between law and love, but offered it a model through which humanism, democracy and the harmony of art and music developed.

Pope Benedict was not a naïve nostalgic, nor a dreamer, who deluded himself into thinking he could restore the conditions that had led to that intellectual movement. But through his life he wanted to show people this equilibrium between reason and faith that stood at the origin of that which had made the culture and thinking of Europe so unique. The 20th century had already sufficiently proven that Europe, when it left this path, forfeited its radiance in the world. There was no reason not to look at one’s own history, at one’s own Christian roots, with love and respect — not to pursue expansionary goals, but to find the old balance again that stands at the origin of knowledge and wisdom.

Translated from: Elio Guerriero, Benedikt XVI. – Die Biografie (2018)        

Annemarie Berkenheier

And then we’ll chat for all eternity.

Dr. Annemarie Berkenheier (1919–2010), Foto October 2008

 

Conspicuous indicators of her upper-class catholic background were pieces of furniture of such dimensions that they would not have fit in any normal apartment; a meter-sized baroque sculpture of the woman in the Apocalypse; particularly: a portrait of her father, a doctor also known as doctor of the poor in Munich – looking out through the heavy frame, bearded and serious –, that she took with her to her first office in Schiller Street near central station. There she continued the treatment of fractures she had learnt from her father: without operation. Many patients came to her for that reason, especially from rural areas. Some stayed the night, paid in kind. One patient left her a car that would not drive, which she did not realize because she never owned a drivers’ license.

A conscious and loyal companion from the first hour on. She took on young doctors in her office and continued it with them as a joint practice. There are no great deeds known of her, except that she had a sound sleep in the mornings. She spent her last years in Urfeld by the Walchensee together with her friend Helene von Ungern-Sternberg. Later on she told of a nightly conversation with her:

 

One evening, as I was sitting with Helene in her room before going to bed, we started talking about the future and also about death. And Helene said: You know, I do fear dying a little; I think to myself: If I am expected to and must answer for everything I’ve done, then I don’t know… I didn’t always do everything as I was supposed to. I don’t know what I’m supposed to say and think then.

And then I said: You know, I also think about death. But when I do, I always think of the eternal city that comes down from the heavens, adorned like a bride. When God builds the eternal city, then He’ll sit there at the end of days and look at an enormous pile of stones, all of the people that belong to it; and then, first off, He’ll sort the stones. He looks for the precious stones, the semiprecious stones, then also those with slight marks, traces of damage. He says to himself: That doesn’t matter, we can work them in. Then He looks at the others that may be more damaged and says to Himself: There are so many spots in my city where you can’t see everything, they’ll fit there as well and will be beautiful and shine. And then He selects the blocks of marble, the beautiful ones, the grained ones and the ones that have small flaws, then the bricks – He will sort everything. And when He's done He will have a big pile of stones. He’ll say to himself: Pity, they’re living  stones, but I’ll have to throw them away. Suddenly it occurs to Him: I still have to make the foundation; a city like the one I am building needs a strong, sturdy foundation. Good, He’ll say, that I still have these stones, they will all go into the foundation and then I’ll add a lot of mortar, that will bind them together so that none of them are alone. That will make for a strong foundation, on which I will build my city.

As I was telling of the stones and the sorting, Helene sat there with big, fearful eyes; when I came to the foundation her eyes sparkled and she said: Yes, you’re right: it’s enough for the foundation. And when, at some point, I’m sitting in the foundation, I’ll call out: Annemarie, are you there, too? And then you’ll say: Yes, I’m also here, sitting in the foundation, really close to you. And then we’ll chat for all eternity.

 

Before her last wish was fulfilled, she still wanted to travel to Wladiwostok on the Trans Siberian Train. A beatification process has not been initiated. ars

The Cornelius-Effect

May 6th, 2018, Sixth Sunday of Easter, Cycle B

The Feast of Pentecost on the fiftieth day as Luke describes it was a Jerusalem and a Jewish event: The re-gathering of Israel starts with Jews.

This Sunday another Pentecost is talked of, not in Jerusalem, but in Caesarea by the sea. He, who experiences it, is not a Jew, but a Roman officer of the garrison stationed there with his family, god-fearing gentiles. The story and how it gets to that point is the longest single pericope in the New Testament, besides the Passion. Whoever reads it in full is met by the outrageousness Luke wants to express: The wall separating Jews and Gentiles is removed. To make clear that this has already taken place, all of heaven takes action to move the realization-resistant Peter from Jerusalem to Caesarea. Cornelius is the reason his eyes are opened for the universal dimension of Pentecost. ars

Acts 10:1 – 11:18

Now in Caesarea there was a man named Cornelius, a centurion of the Cohort called the Italica, devout and God-fearing along with his whole household, who used to give alms generously to the Jewish people and pray to God constantly. One afternoon about three o'clock, he saw plainly in a vision an angel of God come in to him and say to him, “Cornelius.” He looked intently at him and, seized with fear, said, “What is it, sir?” He said to him, “Your prayers and almsgiving have ascended as a memorial offering before God. Now send some men to Joppa and summon one Simon who is called Peter. He is staying with another Simon, a tanner, who has a house by the sea.” When the angel who spoke to him had left, he called two of his servants and a devout soldier from his staff, explained everything to them, and sent them to Joppa.

 

The next day, while they were on their way and nearing the city, Peter went up to the roof terrace to pray at about noontime. He was hungry and wished to eat, and while they were making preparations he fell into a trance. He saw heaven opened and something resembling a large sheet coming down, lowered to the ground by its four corners. In it were all the earth's four-legged animals and reptiles and the birds of the sky. A voice said to him, “Get up, Peter. Slaughter and eat.” But Peter said, “Certainly not, sir. For never have I eaten anything profane and unclean.” The voice spoke to him again, a second time, “What God has made clean, you are not to call ” This happened three times, and then the object was taken up into the sky. While Peter was in doubt about the meaning of the vision he had seen, the men sent by Cornelius asked for Simon's house and arrived at the entrance. They called out inquiring whether Simon, who is called Peter, was staying there. As Peter was pondering the vision, the Spirit said (to him), “There are three men here looking for you. So get up, go downstairs, and accompany them without hesitation, because I have sent them.” Then Peter went down to the men and said, “I am the one you are looking for. What is the reason for your being here?” They answered, “Cornelius, a centurion, an upright and God-fearing man, respected by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear what you have to say.”

 

So he invited them in and showed them hospitality. The next day he got up and went with them, and some of the brothers from Joppa went with him. On the following day he entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends. When Peter entered, Cornelius met him and, falling at his feet, paid him homage. Peter, however, raised him up, saying, “Get up. I myself am also a human being.” While he conversed with him, he went in and found many people gathered together and said to them, “You know that it is unlawful for a Jewish man to associate with, or visit, a Gentile, but God has shown me that I should not call any person profane or unclean. And that is why I came without objection when sent for. May I ask, then, why you summoned me?” Cornelius replied, “Four days ago at this hour, three o'clock in the afternoon, I was at prayer in my house when suddenly a man in dazzling robes stood before me and said, ‘Cornelius, your prayer has been heard and your almsgiving remembered before God. Send therefore to Joppa and summon Simon, who is called Peter. He is a guest in the house of Simon, a tanner, by the sea.’ So I sent for you immediately, and you were kind enough to come. Now therefore we are all here in the presence of God to listen to all that you have been commanded by the Lord.” Then Peter proceeded to speak and said, “In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him. You know the word (that) he sent to the Israelites as he proclaimed peace through Jesus Christ, who is Lord of all, what has happened all over Judea, beginning in Galilee after the baptism that John preached, how God anointed Jesus of Nazareth with the holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him. We are witnesses of all that he did both in the country of the Jews and (in) Jerusalem. They put him to death by hanging him on a tree. This man God raised (on) the third day and granted that he be visible, not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead. He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead. To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name.” While Peter was still speaking these things, the holy Spirit fell upon all who were listening to the word. The circumcised believers who had accompanied Peter were astounded that the gift of the holy Spirit should have been poured out on the Gentiles also, for they could hear them speaking in tongues and glorifying God. Then Peter responded, “Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?” He ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for a few days.

 

Now the apostles and the brothers who were in Judea heard that the Gentiles too had accepted the word of God. So when Peter went up to Jerusalem the circumcised believers confronted him, saying, “You entered the house of uncircumcised people and ate with them.” Peter began and explained it to them step by step, saying, “I was at prayer in the city of Joppa when in a trance I had a vision, something resembling a large sheet coming down, lowered from the sky by its four corners, and it came to me. Looking intently into it, I observed and saw the four-legged animals of the earth, the wild beasts, the reptiles, and the birds of the sky. I also heard a voice say to me, ‘Get up, Peter. Slaughter and eat.’ But I said, ‘Certainly not, sir, because nothing profane or unclean has ever entered my mouth.’ But a second time a voice from heaven answered,‘What God has made clean, you are not to call profane.’ This happened three times, and then everything was drawn up again into the sky. Just then three men appeared at the house where we were, who had been sent to me from Caesarea. The Spirit told me to accompany them without discriminating. These six brothers also went with me, and we entered the man's house. He related to us how he had seen (the) angel standing in his house, saying, ‘Send someone to Joppa and summon Simon, who is called Peter, who will speak words to you by which you and all your household will be saved.’ As I began to speak, the holy Spirit fell upon them as it had upon us at the beginning, and I remembered the word of the Lord, how he had said, ‘John baptized with water but you will be baptized with the holy Spirit.’ If then God gave them the same gift he gave to us when we came to believe in the Lord Jesus Christ, who was I to be able to hinder God?” When they heard this, they stopped objecting and glorified God, saying, “God has then granted life-giving repentance to the Gentiles too.”

Cardinal Question

by J. H. Newman

There never was an age in which the Church contained so many untrue members; that is, so many persons who profess themselves her members, when they know little or nothing about the real meaning of membership, and remain within her pale for some reasons short of religious and right ones.

For instance, to put one question on the subject,—How many supporters of Christ's holy Catholic Church do you think would be left among us, if her cause were found to be, not the cause of order, as it happens to be now, but the cause of disorder, as it was when Christ came and his Apostles preached?

From: Cardinal John Henry Newman, Homily in St. Mary in Oxford, 31st May, 1840

Of the freedom of being

by J. Ratzinger

A fine quotation from Mahatma Ghandi: Fish live in the sea, and they are silent. Animals on earth below, bark and bray. But the birds who inhabit the heavens sing.

Silence is proper to the sea, braying is proper to the earth, and singing belongs to heaven. But man has a share in all three, for within himself he bears the depths of the sea, the burden of the earth and the heights of heaven. Hence he possesses all three properties: silence, bellowing and singing.

Today, I would like to add, we see that for man deprived of transcendence there remains only braying, because he desires to be earth arid nothing more, indeed tries to make the heavens and the ocean deep to be his earth. True liturgy, the liturgy of the communion of saints, gives man once again his completeness. It instructs him once again in silence and in singing by opening for him the depths of the sea and by teaching him to fly—the existence of the angels. True liturgy sings with the angels, and true liturgy is silent with the expectant depths of the universe. And thus true liturgy redeems the earth.

From: Joseph Ratzinger (1985). Liturgy and church music

https://media.musicasacra.com/publications/sacredmusic/pdf/liturgy&music.pdf

Remaining mobile

April 29th, 2018, Fifth Sunday of Easter, Cycle B

Mobile phone, mobile society, mobile in old age. Like hardly anything else mobility defines our world and our life. Then, like it’s coming out of the woodwork, the word “remain” appears.

Immediately it is mentioned eight times in the short paragraph from the gospel of John. We almost knew it: Church and Christianity are the opposite of mobile. Rigidity and immobility are their hallmarks. But John’s remaining is not a “remaining as it was”, but being loyal, staying with it. It is not a state that remains, but a connection. Every day can be different. To remain means: sharing life and fate with the man from Nazareth and his disciples. acb

Jn 15:1-8

Jesus said to his disciples: I am the true vine, and my Father is the vine grower. He takes away every branch in me that does not bear fruit, and every one that does he prunes so that it bears more fruit. You are already pruned because of the word that I spoke to you. Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me. I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing. Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned. If you remain in me and my words remain in you, ask for whatever you want and it will be done for you. By this is my Father glorified, that you bear much fruit and become my disciples.

Assumption

by S. Kierkegaard

When you receive a package you undo the wrapper to get to the contents. Christendom was a gift from God.

But, instead of accepting the gift, Christianity has decided to wrap it; each generation has put a new wrapper around the others — and this way they thought they were getting closer and closer to Christendom.

We drift through life, made blissfully happy by the notion that God is a space of eighteen hundred years away and that the nearness of God remains a historical question.

Translated from: Sören Kierkegaard, Tagebuch XI 2A, Christentum und Christenheit (1854)

What hurts

“Mein Kampf” in Munich’s Volkstheater. Young Hitler is taken under caring Schlomo Herzl’s wing in a men’s boarding house in Vienna at the beginning of the 20th century.

Alarming is not that you laugh during George Taboris’ play. Alarming are not the allusions like the glowing oven on the initially dark set design. Alarming is seeing how powerless reasonable, civilized humanness and even faithful search for truth can be in the face of stupidity and distortion of reality. At least when they are alone.

Tabori ends with a joke: Two thieves are hanging on the cross. One asks the other: “Does it hurt?” – “Only when I laugh.” jup

The Church is searching ...

for a new language. For example in a current conference program:

“Varieties of Discursive Representation of the Absolute”

“Dissolution of Meaning – for an Auto-deconstructive Dynamic in Christianity and (Un-)Representability of the Absolute”

“Speaking through Depiction. Perspectives of Art History’s Reflective Dealing with the Absolute”

“Concreativity and ‘Analogical Imagination’ ­­– the Production of Reality in Art and Theology”

“Negativity and Transgression. About the Productivity of the Inaccessible”

“Wittgenstein and the Mystical: Can Nonsense Make Sense?”

Dear miss universe, behind such academic fogs you disappear. And if the fogs should lift someday – will you still be detectable? pez