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

该项目是“基督的身体”项目的后续行动。一个对性别问题有敏感认识的中心神学概念的解构”，得到了DFG的支持。这个项目的重点是性别理论分析如何基督的身体的隐喻已被用于选定的神学世纪。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神学重建，同时调整重建背后的理论假设和基本思想。有两个中心问题，指导重建工作，涉及个人和普遍的身体基督：1。基督的个体身体如何能被理解为神圣的化身，同时又是一个人的社会建构的身体？如何以对性别问题有敏感认识的方式把握这一点？(How)可以化身为。在这种情况下，在不减少宗教信条的情况下，并入是否被理解为表演性？2.哪些观点是由基督身体的宇宙神学的参考提供的，关于基督的个体和普遍身体的关系，以及基督的普遍和社会身体的关系？这些神学是否成功地避免了参与的形而上学的问题，或者包容和排斥的问题，或者它们是否由于它们的泛神论基础而陷入了同样复杂的问题中？他们是否为基督身体的性别敏感版本提供了任何重要的考虑因素？这些理论是否能至少部分地对基督身体的有神论重建有所帮助？

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?