"Body of Christ" - A Gender-Sensitive Reconstruction of a Theological Metaphor

该项目是“基督的身体。对性别敏感的中心神学概念的解构”项目的后续行动，该项目得到了德国联邦政府的支持。这个先前的项目专注于性别理论分析，即基督身体的比喻如何在20世纪的选定神学中使用。关于这些分析的结果，我们重建的初步假设被证明是相当不稳定的。因此，后续项目将强调基督身体隐喻的基督学重建，同时调整重建背后的理论假设和基本思想。关于基督的个体和宇宙的身体，有两个核心问题来指导重建任务：1.基督的个体身体如何被理解为神的化身，同时又被理解为一个人的社会构建的身体？如何才能以对性别敏感的方式来理解这一点？(如何)可以分别体现。2.参考基督身体的宇宙学神学提供了哪些观点，关于基督的个人和宇宙身体的关系，以及基督的世界身体和社会身体的关系？这些神学是成功地避免了参与的形而上学的问题，还是因为泛神论的根基而纠缠在同一个复杂的问题中？他们是否为对性别敏感的基督身体版本提供了任何重要的考虑？这些理论能不能至少部分地在有神论上重建对基督身体的理解？

The project is a follow-up of the project "Body of Christ. A Gender-Sensitive Deconstruction of a Central Theological Concept" which has been supported by the DFG. This former project focused on gendertheoretical analyses of how the metaphor of the body of Christ has been used in selected theologies of the 20th century. Regarding the results of these analyses, the preliminary hypotheses for our reconstruction turned out to be rather instable. Therefore, the follow-up project will emphasize the christological reconstruction of the metaphor of the body of Christ, while at the same time adjusting the theoretical assumptions and basic ideas behind that reconstruction. There are two central questions which guide the reconstruction task concerning both the individual and the universal body of Christ:1. How can the individual body of Christ be understood as divine incarnation and as socially constructed body of a single human being at the same time? And how can this be grasped in a gender-sensitive way? (How) Can incarnation resp. incorporation be understood as performative in this context without reducing the christological creed?2. Which perspectives are offered by references to cosmological theologies of the body of Christ, regarding both the relationship of the individual and the universal body of Christ as well as of the relationship of the universal and the social body of Christ? Do these theologies succeed in avoiding the problems of a metaphysics of participation or the problem of inclusion and exclusion, or do they get tangled up in the same complex of problems due to their panentheistic grounding? Do they offer any important considerations for a gender-sensitive version of the body of Christ? And can these theories be at least partially fruitful for a theistic reconstruction of an understanding of the body of Christ?