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

这个项目是“基督的身体”项目的后续。对一个中心神学概念的性别敏感的解构”，得到了DFG的支持。这个前项目侧重于性别理论分析如何基督的身体的隐喻已被使用在20世纪选定的神学。关于这些分析的结果，我们重建的初步假设证明是相当不稳定的。因此，后续项目将强调对基督身体隐喻的基督论重构，同时调整重构背后的理论假设和基本思路。有两个中心问题，指导重建任务，无论是个人和普遍的身体基督：基督的个人身体如何能同时被理解为神的化身和社会建构的一个人的身体？如何以一种对性别敏感的方式把握这一点？（如何）能化身。在这种情况下，合并应被理解为具有表演性，而不减少基督信条？参考基督身体的宇宙论神学，关于个人和基督的普遍身体的关系，以及基督的普遍身体和社会身体的关系，提供了哪些观点？这些神学是否成功地避免了形而上学的参与问题或包容与排斥的问题，还是因为他们的泛神论基础而陷入了同样复杂的问题中？他们对基督身体的性别敏感版本有什么重要的考虑吗？这些理论能否至少在一定程度上有助于有神论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?