Feminist theology

from Wikipedia, the free encyclopedia

The feminist theology is since the late 1960s has become strong and the emancipation of women attributable theological direction. It is related to liberation theology and - both in its approaches and in its philosophy of science claim - with the feminist philosophy of science .

Feminist theology in the broader sense encompasses a broad spectrum of different and sometimes contradicting movements of thought in different religions and regions of the world. What they have in common is the questioning of traditional images of God , religious institutions and practices from a feminist perspective. In a narrower sense, it is understood to mean Christian feminist theology, which arose in Europe and the USA in the context of the women's movement and received important impulses from the ecumenical movement and the renewal movement within the Catholic Church after the Second Vatican Council .

Feminist theology in its main features

Feminist theology, like liberation theology, is consciously contextual theology; H. Theology with special consideration of the women's perspective. That brings her the accusation of partiality again and again: Is it compatible with the scientific principle of neutrality to read the Bible with the interests of feminist theologians? Feminist theology, on the other hand, asks whether, conversely, it is even possible not to practice theology in a context-related manner. The feminist analysis of conventional theology shows how much it is shaped by patriarchal thought patterns: As a rule, it is white, western and male-dominated middle-class theology. The basic thesis of feminist theology is therefore that no theology has or will do justice to the principle of scientific neutrality, and that this is hardly possible. Feminist theology therefore usually does not postulate any scientific neutrality for itself and contradicts conventional theologians who claim such neutrality for their theology. Feminist theology thus also gives itself the task of questioning the patriarchal structures of conventional theology in the past and present that have been chosen as the starting point for consideration.

Feminist theology works in all theological fields. Within the subjects of the Old and New Testament , she tries to make patriarchal structures of the Bible and patriarchal traditions of interpretation visible. In the context of church and theological history, feminist theology specifically asks about women's history, criticizes the traditional interpretation of history as androcentric (man-centered) and reinterprets androcentric historiography. Feminist systematics wants to rethink beliefs that have taken on patriarchal and androcentric traits in the course of history, e.g. B. Parts of the theology of the cross or androcentric images of God. In practical theology, feminist theology endeavors to implement what has been worked out on a theoretical basis (How can one preach responsibly in a feminist way? Do pastoral care concepts have to be revised in a feminist way? How can findings from feminist theology flow into religious instruction? How can liturgy, songs and texts be made less androcentric become? etc.) In a feminist ethic, the principles of Christian morality are examined for their gender-specific characteristics.

Currents within feminist theology

Feminist theology is partisan theology in the sense of women's emancipation. The question arises, however, in which direction the emancipation of women should go. As in feminism in general, different currents with very different interests develop in feminist theology. Difference feminism emphasizes the difference between women and men and calls for an appreciation of what defines women. In contrast, gender theory assumes that the difference between men and women is primarily socially determined. For feminist theology, belonging to one of the two directions means completely different objectives. Should z. B. be consciously rediscovered God's “feminine” side? Or does it not mean rather to establish socially determined differences between the sexes in heaven? Should women be rediscovered as counterparts to men in the Bible? Or should the promise of Galatians 3:28 be emphasized that neither male nor female is valid before God?

Another question within feminist theology is that of the position of the Bible. If it is recognized as the word of God as a whole and without errors, then patriarchal thought structures in it cannot be criticized. Feminist criticism can then only begin where androcentrism has shaped the history of interpretation. The text of the Bible remains largely free of criticism and is recognized as the Word of God. Other feminist theologians reject large parts of the Bible as patriarchal. In her opinion, the drafting of the texts was already carried out from an androcentric point of view. Texts that clearly run counter to emancipatory currents are not recognized as holy scriptures. Some particularly radical theologians have distanced themselves completely from Christianity over time (e.g. Mary Daly ). Understandably, the question of the context in which the Bible is the word of God takes on a certain breadth. The key question here is whether “God's word” is understood in a fundamentalist, literal sense, or historically as “God's word in the word of man”.

Theological disciplines in detail

Biblical Studies

introduction

The interpretation of biblical texts is determined by one's own piety experience, by the social place and political self-image, by the professional know-how and horizon of the interpreter.
In particular, your own understanding of the Bible is crucial for further dealing with the biblical texts. This is not specific to feminist theologians, but for feminist theologians the question becomes more relevant in many cases than for traditional theologians. What conclusions can be drawn from the analysis that certain text passages have a misogynist background? Critical interpretations of the Bible by individual women, especially mystics , have existed since the Middle Ages. Even so, women had to start over in every century because they did not form traditions and were not institutionalized. Only today is feminist criticism so strong that it is indispensable.

Old testament

The Old Testament is not a book, but an entire library that was created at different times and by different authors over a period of around a thousand years. That is why there was so much new to discover from feminist exegetes. The criticism began with the emphasis and description of numerous female figures who played a minor role in previous theology (especially practice and liturgy ). It was already known in the Middle Ages that there were at least seven prophets known by name in the Old Testament, but their significance for the history of Israeli belief has only now been worked out.
The same was done with the patriarchal view of the family and ethnic structure of Israel, in which the gender lists (family trees) almost exclusively listed men, women were mostly not mentioned. For the patriarchs of Israel (Abraham, Isaac, Jacob), the women belonging to them were highlighted (Sarah, Rebekah, Lea and Rachel). Correspondingly, feminist circles no longer speak of the “ancestral fathers” but of the “archparents” of Israel ( Irmtraud Fischer ). The importance of women for the advancement of Israel - often also for its salvation - has been proven in numerous examples, for example in the childhood story of Moses (midwives, sister of Moses, daughter of Pharaoh).
The negative impact and reception history of the first woman in the Bible (Eve, the seductress and cause of all evil) was critically questioned. In contrast to Judaism, this figure formed a negative image of women in Christianity, which is still effective today. The criticism culminates in a male image of God, which is to be dealt with separately (see below).

New Testament

The New Testament builds on the old; Jesus was a Jew and his image of God is that of the OT: The God of the Old Testament and the Father of Jesus Christ are identical. Christian theology later largely "forgot" the numerous approaches to feminine images of God in the OT because the father image superimposed everything else. With a “Father God”, however, male authority is strengthened and the possibility of identifying women is made more difficult. This results in similar discourses as in the OT feminist image of God (see below).
From the beginning, a central point of the feminist controversy was the role of women in following Jesus and in the early Church. The significance of numerous women was discovered in the New Testament ( Mary of Magdala , the sisters Mary and Marta of Bethany , the woman at the Jacob's well, etc.) and in Paul's environment, who held important functions, such as the actual disciples of Jesus who had him from the beginning of his work and then - under the leadership of Mary of Magdala - were also the first witnesses of the resurrection of Jesus and the first heralds of the Easter message. These and numerous women in the young church ( Priska , Junia , Phoebe and others) show a completely different picture than the later (male) development of church structures suggests. Numerous feminist publications on individual female figures as well as on the New Testament letter literature, which is a treasure trove for feminist research, give insights into an early stage that was not yet dominated by male hierarchy and strict gender segregation.

Female images of God in the Bible

An important area of ​​feminist theology is the criticism of the dominance of male images of God in socio-religious consciousness. These androcentric ideas (father, judge, lord, the almighty, the unapproachable, king) are based solely on the patriarchal social conditions of Israel at the time of the implementation of the monotheistic faith. This is due to the mythical language, which, due to the incomprehensibility of God, is the only one in question with regard to religion - and which in the form of parables makes use of everyday events (sometimes patriarchal) - and therefore not worthy of condemnation But lead them to a kind of idolatry on men: "If god is male, then the male is god" writes Mary Daly, alluding to the fact that the worship of purely masculine images of God equals worship of men and thus supports the primacy of men .

The real point of attack of feminist theology, however, is not only the dominance of male images of God, but the associated lack of (or at least: hindered) opportunities for women to identify with a God-Father. The empirical material on which male believers understand the concept of father and his relationship to the son is completely different from that of a woman. The specific father-son experiences, on which the terminology of many parables, psalms, confessions and prayers are based, are initially not accessible to women. For this reason, feminist theologians nowadays call for the revival of female and other, personal and non-personal images of God (see below).
Unmasked as a product of the historical-social context and understood as a barrier to identification for female believers, the image of God ultimately presents itself as open to both sides: whether father and son or mother and daughter is the defining term does not differ in terms of the content of faith - and thus both are possible.
Feminist theology refers, among other things, to the female images of God, which are rare in the Bible but still exist. These have been displaced in their historical tradition due to the ongoing male dominance and it is now time to revive them and make them into assets of theology.

Examples of female images of God

Lady of the house
As the eyes of the servants on the hand of their master, like the eyes of the maidservant on the hand of the mistress, so our eyes look to the Lord our God. Ps 123,2  EU
Rejoice in me because I have found the drachma that I lost. Lk 15.8 to 10  EU
giving birth
of the rock that begat thee thou art not gedachtest and forgot the God who gave you birth. Dtn 32.18  EU
I was silent for a long time ... now I want to scream like the woman giving birth, want to snort and snap, especially. Isa 42,14  EU
mother
Will a woman of her child forget that she did not have mercy on the son of her body? And although she might forget him, I will not forget yours. Isa 49.15  EU
It was after all I who had nursed Ephraim by taking him in my arms […], drawing her to me with ties of grace, with ropes of love. see. Hos 11,1-4  EU
housewife
Did you pour me like eggs and like cheese made me curdle? Hi 10,10  EU
The kingdom of God is like a leaven that a woman took and mixed with three bushels of flour until it was completely leavened. Mt 13,33  EU
midwife
Yes, it is you who pulled me out of my mother's womb, safely hid me on my mother's breast. Ps 22,10  EU
Hardly in labor, Zion has already given birth to her children. Should I give birth and not give birth? speaks Yahweh. Or should I who give birth close again? speaks your God. Isa 66,8-9  EU

Wisdom (sophia)

In terms of quantity, by far the largest proportion of female images of God in the Bible can be found in the figure of “ wisdom ” (Hebrew “Chokmah”, Greek “Sophia”), which played an important role in the post-exilic period of Israel and in many later texts takes the place that belongs to the God of Israel in older testimonies (cf. Wisdom 6–11, etc.). In the so-called wisdom literature, which is common oriental and partly not in the canon of the Hebrew Bible, Sophia is found as a mediating woman who also appears in creation texts alongside YHWH, the Creator God (Proverbs 8; Sirach 24 and others). She is not only a symbol, but is represented in a concrete female figure who has absorbed the traditions of numerous ancient goddesses, such as the Egyptian Isis, but above all Ma'at, the goddess of the world order. Wisdom / Sophia has strongly integrating traits, she is a connecting force ("It is my joy to be with the children of men" Proverbs 8:31). It is also a link between the Old and New Testaments, so the prologue to John ( John 1  EU ) is based on a hymn of wisdom. It is also an important figure in the theology of creation, which sets new accents in feminist theology together with a feminist ecology.

Church and theological history

If one examines what people consider to be worthy of tradition, it becomes apparent that in the historical sciences these were mostly the deeds of ruling men, in a few exceptions also those of ruling women. The life of the lower classes, and women in particular, hardly plays a role in the presentation of history. This also applies to people with church history.

Is displayed in the church history , the lives of great usually theologians and their teachings. Although there have also been important women theologians, their work has only been researched to a lesser extent - and on the other hand the everyday history of women (as well as of not famous men) is hardly considered worth researching. Feminist scholars want to make the history of theology of women more visible than before. This includes, on the one hand, coming to terms with important personalities that have been forgotten, and on the other hand, coming to terms with everyday church life for women. In addition, important trends in the history of theology such as mysticism and pietism have been decisively shaped by women - especially by the four church teachers . One of the tasks of feminist church and theological history is therefore to shed more light on the work of such women.

Please refer:

Systematic theology

Women's experiences are the hermeneutical starting point of feminist theology. In systematic theology, she is interested in the connection between women's oppression and theology, the theological construction of women as the other, i.e. the inferior sex, and the consequences that the displacement of women's experiences from dogmatic teaching concepts for the situation of women and men in Church and society had: Thus, in the question of God, the androcentrism of the speech and images of God is criticized, which excludes the female sex from the representation of the divine and thus legitimizes the prevailing patriarchal gender order (the man as the normative sex, the woman as the inferior other) . In Christology, the doctrine of the unique and final incarnation of God in a man is critically examined with regard to its consequences for women (e.g. exclusion of women from the representation of Christ in the priesthood) and the dogmatic-exclusivist concept "outside of Christ there is none Heil "exposed as sexist and anti-Judaist; There is also criticism of the fixation in the history of salvation on the crucifixion or sacrificial death of Jesus as the redeeming event. The traditional doctrine of sin is shown to be based on a gender-specific approach, since the theological sin concept of hubris (self-presumption) reflects male experiences and “women's sins” differ from those of men in a patriarchal society. Gender research in feminist theology investigates the extent to which the Christian religion (Bible, theology and church) is involved in the creation and consolidation of “gender” and the reproduction of gender dualism, and tries to break these gender constructs.

In addition to criticizing the androcentric structures of systematic-theological concepts, feminist theology is also concerned with their re-vision or reformulation from the perspective of women and their experiences. So z. B. designed new images of God, formulated new feminist-theological designs of Christology and of the cross and resurrection, developed new concepts of evil or of the church from a gender perspective. Since the 1990s, the understanding of women's experience as a fundamental category of feminist theology has differentiated: it is no longer understood as a universal and essential, but as a contextual variable, since the concrete experiences of women not only depend on gender, but also on social class, race, culture, sexual orientation, religion, etc. are influenced. Feminist theology, which relates to a specific context and reflects the respective social and cultural situation of women, can therefore only exist in the plural, in a variety of different contextual approaches. Since the beginning of the 21st century, feminist theology has been more and more intercultural and interreligious and brings the voices of women into the male-dominated interreligious dialogue.

Practical theology

“Feminist Preaching” is a voluntary project of female pastors, female priests and deaconesses who want to network their feminist work with others nationwide and live in mutual help and stimulation.

Feminist networks

WG Feminism and Churches

The Arbeitsgemeinschaft Feminismus und Kirchen eV (AG) is a non-denominational association of feminist theologians from German-speaking countries. It was founded in 1981 and is a network of women from different contexts: school, politics, members of the working group were co-founders of the feminist-theological pamphlet Serpent Brood in 1983 and published the handbook Feminist Theology in 1986.

European Society of Women in Theological Research (ESWTR)

The scientifically oriented feminist theology in Europe has been networked through the ESWTR since 1986. This network of women in research, now with over five hundred members from more than thirty European countries, has been publishing a yearbook since 1993 that provides information on the various countries and their developments in feminist theology as well as articles on current theological problems from the perspective of women in three languages ​​(German , English, French). A particularly important part is the mostly very extensive “book market”, which not only contains new publications from different countries, but also detailed reviews of important books. This will facilitate access to information, especially for members from countries with less institutionalized feminist research. In addition, a European congress takes place every two years in different countries. In 2006 the twentieth anniversary of the ESWTR was celebrated in Graz (Austria) and an anthology was published.

Interest group of feminist theologians from German-speaking Switzerland and Liechtenstein

This article or the following section is not adequately provided with supporting documents ( e.g. individual evidence ). Information without sufficient evidence could be removed soon. Please help Wikipedia by researching the information and including good evidence.
Foundation and goal

The interest group of feminist theologians of German Switzerland and Liechtenstein (IG) was founded in 1991 and sees itself as an ecumenical forum for feminist theology. It serves to network feminist theologians and aims to represent the concerns of feminist theology in the churches and in society. It promotes exchange and discussion through regular training opportunities and conferences and through this website.

The IG currently consists of 160 women who have made themselves competent in feminist theology through studies, further training or in other ways and who are involved in the processing and implementation of feminist theology.

Feminist-theological training of the IG

At the moment there are hardly any feminist-theological training courses for female pastors and pastoral theologians. The IG therefore organizes annual further training courses for women theologians in the community or in special offices who are interested in feminist issues in their field of work or in socially relevant issues. These training courses represent an impressive range of topics and a good mix between pastoral, theological and social issues. They were denied by IG member women as speakers.

IG statements

"Do the reformed canton churches know what they are doing?" (2012) and "Does Switzerland need a burqa ban" (2010)

Women's Church in Bern

The FrauenKirche Bern was a Swiss association based in Bern, whose goals were to promote feminist-theological thinking and action and to network interested women and women's groups. The association, which it claims to be ecumenical, church and party politically independent, existed for 20 years: from October 1998 to March 2018. During this time it had between 20 and 110 members. The FrauenKirche Bern as part of the ecumenical women's church movement in Switzerland was already active before the association was officially founded in 1998. Since the end of the 1980s, there were individual women's groups in the canton of Bern who were interested in feminist theology, carried out women's worship services or women's liturgy celebrations, but did not explicitly call themselves “Frauenkirche”. A group in Thun with a tribe of around 90 women had existed since 1988. They organized women's worship services and up to 12 public, feminist-theological events per year. Among other things, there were also the ecumenical women's celebrations in Biel since 1991, the women's services in Spiez since 1993, and women from Köniz, Bern, Hondrich and Langnau also celebrated church services together. In 1995, the more than 50 women's liturgy groups that had emerged across Switzerland were presented with self-portraits in the brochure Network Frauenkirche Schweiz.

The FrauenKirche Bern as an association was founded on October 19, 1998 by the ecumenical network FrauenKirche Bern.

The FrauenKirche Bern was present at Expo.02 with the Wiiberwirtschaft project. The FrauenKirche Bern, together with the Swiss Catholic Women's Association, was involved in the Frauenwache in Bern - a project that arose on the initiative of private individuals and organizations in response to the bourgeois-male majority in the Federal Council after the Federal Council election in December 2003. Theologians presented "troublemakers" from biblical times, a clown entangled passers-by in conversations and the evening women's palaver showed unusual biographies of unusual theologians. A photo book was also published for the women's watch.

From 2009, the FrauenKirche Bern focused more on feminist-theological events. She organized liturgy meetings, book vernissages and, in cooperation with the Catholic Women’s Association in Bern, regular “Women’s Morning” as well as the feminist-theological Bible and study days, with specialists such as Ina Praetorius , Luzia Sutter Rehmann , Corinne Rufli and Hildegund Keul .

See also

literature

  • Mary Daly : Beyond God the Father: Toward a Philosophy of Women's Liberation , Beacon Press, 1985, ISBN 0-8070-1503-2 ; German Translation: Beyond God the Father, Son and Co. , 1980
  • Rosemary Radford Ruether: Sexism and God-Talk. Toward a Feminist Theology , 1983; German Translation: Sexism u. the talk of god , 1985
  • Archive for philosophie- u. Theological and historical research on women , 1984ff.
  • Elga Sorge : Religion and women: female spirituality in Christianity , Kohlhammer Mainz, 1988, ISBN 3-17-010228-1
  • Hedwig Meyer-Wilmes: Rebellion on the border. Location determination of feminist theology , Herder Freiburg, 1990, ISBN 3-451-21821-6
  • Gerda Lerner : The Origin of Feminist Consciousness: From the Middle Ages to the First Women's Movement, Campus: Frankfurt / New York 1995 (Study Edition, ISBN 3-593-35264-8 )
  • Elisabeth Gössmann (Ed.): Dictionary of Feminist Theology , Gütersloh, 2002, ISBN 3-579-00285-6
  • Donate Pahnke u. Regina Sommer (Ed.): Goddesses and Priestesses. Facets of feminist spirituality , Gütersloh, 1995, ISBN 3-579-00545-6
  • Gerburgis field u. a. (Ed.): How we became what we are. Conversations with first-generation feminist theologians , Gütersloh, 1998, ISBN 3-579-00548-0
  • Luise Schottroff u. Marie-Theres Wacker : Compendium Feminist Biblical Interpretation , Gütersloh, 2007, ISBN 978-3-579-00552-2
  • Helen Schüngel-Straumann : Feminist Theology and Gender. Interdisciplinary perspectives . Series: International Research in Feminist Theology and Religion. Liberating Perspectives, Vol. 4, Münster 2015, ISBN 978-3-643-80191-3
  • Gisela Matthiae , Renate Jost , Claudia Janssen , Antje Röckemann, Annette Mehlhorn (eds.): Feminist Theology. Initiatives, churches, universities - a success story. Gütersloher Verlagshaus, Gütersloh 2008, ISBN 978-3-579-08032-1
  • Ina Praetorius : At the end of patriarchy. Theological-political texts in transition (collection of articles), Matthias-Grünewald-Verlag, Ostfildern 2000, ISBN 3-7867-2230-7

Christianity

  • Leonore Siegele-Wenschkewitz (Ed.): The repressed past that presses us: Feminist theology in responsibility for history , Kaiser Munich, 1988, ISBN 3-459-01730-9
  • Nancy Tuana: The Less Noble Sex : Scientific, Religious, and Philosophical Conceptions of Woman's Nature, Bloomington: Indiana University Press, 1993
  • R. Chopp / ML Taylor (Eds.): Reconstructing Christian Theology , Minneapolis, MN: Fortress Press, 1994.
  • Elizabeth A. Castelli / Rosamond C. Rodman (Eds.): Women, Gender, Religion: A Reader , Palgrave Macmillan, 2001
  • Peter Godzik : Enthusiastic about the beginnings of feminist theology , in: ders .: Adult faith. Insights into life , Rosengarten near Hamburg: Steinmann 2018, ISBN 978-3-927043-70-1 , pp. 45-69.

Judaism

  • Judith Plaskow: Standing Again at Sinai: Judaism from a Feminist Perspective , Harpercollins San Francisco, 1991, ISBN 0-06-066684-6
  • Ilana Pardes: Countertraditions in the Bible: A Feminist Approach , Harvard University Press, 1992.
  • Daniel Boyarin: Carnal Israel: Reading Sex in Talmudic Culture , University of California Press, 1995
  • Rachel Biale: Women and Jewish Law , Schocken Books, 1995, ISBN 0-8052-1049-0
  • Maurie Sacks (Ed.): Active Voices: Women in Jewish Culture , Urbana: University of Illinois Press, 1995, ISBN 978-0-252-06453-1
  • Miriam Peskowitz / Laura Levitt (eds.): Judaism Since Gender , Routledge, 1997, ISBN 978-0-415-91461-1
  • Laura Levitt: Jews and Feminism: The Ambivalent Search for Home , Routledge, 1997, ISBN 978-0-415-91445-1
  • Rachel Adler: Engendering Judaism: An Inclusive Theology and Ethics , Boston: Beacon Press, 1998, ISBN 0-8070-3619-6 .
  • JR Baskin: Midrashic Women: Formations of the Feminine in Rabbinic Literature , 2002
  • Kalpana Misra / Melanie S. Rich (eds.): Jewish Feminism in Israel: Some Contemporary Perspectives , Hanover, NH: University Press of New England for Brandeis University Press, 2003
  • Danya Ruttenberg (Ed.): Yentl's Revenge: The Next Generation of Jewish Feminism , Avalon Publishing Group, 2003
  • Avraham Grossman: Pious and Rebellious: Jewish Women in Medieval Europe , Hanover, NH: Brandeis University Press, 2004
  • Esther Fuchs: Israeli Women's Studies: A Reader , New Brunswick, NJ - London: Rutgers University Press, 2005

Web links

Individual evidence

  1. ↑ See article “Feminist Theology”, in: HKWM , Vol. 4.
  2. ↑ Dictionary of Feminist Theology WFTh (ed. Elisabeth Gössmann , Elisabeth Moltmann-Wendel , Herlinde Pissarek-Hudelist , Ina Praetorius, Luise Schottroff , Helen Schüngel-Straumann ), Gütersloh 1991, 2nd Edit. Edition 2002 with 3 additional editors ( Helga Kuhlmann , Doris Strahm, Agnes Wuckelt), ISBN 978-3-579-00285-9
  3. ↑ One thousand years of feminist biblical criticism, in: Gerda Lerner, The emergence of feminist consciousness. From the Middle Ages to the first women's movement, Munich 1998, 170–201.
  4. ↑ Compendium Feminist Biblical Interpretation (Ed. Luise Schottroff / Marie-Theres Wacker), Gütersloh 1998, ISBN 978-3-579-00391-7
  5. ↑ Irmtraud Fischer: The Heirs of Israel. Feminist Theological Studies on Genesis 12–26. (Supplements to the Journal for Old Testament Science 222), Berlin 1994 ISSN  0934-2575
  6. ↑ Helen Schüngel-Straumann : The woman at the beginning. Eva and the consequences. , Freiburg 1989, 3rd edition Münster 1999, ISBN 978-3-8258-3525-5
  7. ^ Helen Schüngel-Straumann: Beginnings of feminist exegesis, Collected contributions. , Münster 2002, ISBN 978-3-8258-5753-0 .
  8. ↑ Bernadette Brooten, “Junia… outstanding among the apostles” (Rom 16.7), in: Moltmann-Wendel, Elisabeth, Frauenbefreiung, Munich 1978, 148–151, ISBN 3-459-01180-7
  9. ↑ Dietmar Bader (ed.) Maria Magdalena - To a picture of women in the Christian proclamation, Catholic Academy Freiburg 1990, ISBN 3-7954-0288-3
  10. ↑ Elisabeth Moltmann-Wendel, Becoming one of your own. Women around Jesus, Gütersloh 1980, ISBN 3-579-01006-9
  11. ↑ Luise Schottroff, Lydias impatient sisters, Gütersloh 1994, ISBN 3-579-01837-X
  12. ↑ Elisabeth Schüssler Fiorenza , To her memory. A feminist-theological reconstruction of the Christian origins, Munich 1988, ISBN 3-459-01739-2
  13. ↑ Article “Apostolin / Jüngerin”: in WFTh, 2nd ed. 2002, 33–36
  14. ^ A b Mary Daly, Jenseits von Gottvater, Sohn & Co., Munich 1980, ISBN 3-88104-087-0
  15. ↑ God a woman? Forgotten images of God in the Bible , Virginia R. Mollenkott, Munich 1990, ISBN 3-406-30601-2
  16. ↑ Sexism and Talking of God: Steps to Another Theology , Rosemary Radford Ruether , Gütersloh 1990, ISBN 3-579-00488-3
  17. ↑ Because I am God, and not a man: Images of God in the First Testament - viewed from a feminist perspective , Helen Schüngel-Straumann, Mainz 1996, ISBN 978-3-7867-1904-5
  18. ↑ Wisdom built her house. Studies on the figure of Sophie in the biblical writings, Silvia Schroer, Mainz 1996, ISBN 978-3-7867-1951-9
  19. ↑ creation. Biblical theologies in the context of ancient oriental religions, Othmar Keel / Silvia Schroer, Friborg / Göttingen 2002, ISBN 978-3-525-53500-4
  20. ↑ The daughter of God is wisdom. Biblical interpretations by women, Andreas Hölscher / Rainer Kampling (eds.), Münster 2003, ISBN 978-3-8258-6185-8
  21. ↑ Jesus - Miriam's child, Sophias prophet. Critical inquiries from feminist Christology, Elisabeth Schüssler Fiorenza, Gütersloh 1997
  22. ^ Archive for women's research in the history of philosophy and theology, Elisabeth Gössmann, Munich 1984ff (8 volumes published), ISBN 978-3-89129-300-3 , ISBN 978-3-89129-002-6 , ISBN 978-3-89129-008 -8 , ISBN 978-3-89129-998-2 , ISBN 978-3-89129-004-0
  23. ↑ God's Confident Daughters. Women's emancipation in early Christianity? Anne Jensen, Freiburg 1992, ISBN 978-3-8258-5960-2
  24. ^ Women in early Christianity (Traditio Christiana XI), Anne Jensen, Bern 2002, ISBN 978-3-8258-5960-2
  25. ↑ Doris Strahm / Regula Strobel (ed.), On the desire for healing. Christology from a feminist-theological perspective, Friborg / Luzern 1991
  26. ↑ Lucia Scherzberg, Sin and Grace in Feminist Theology, Mainz 1991; Christine Schaumberger / Luise Schottroff, Guilt and Power, Munich 1988
  27. ↑ z. B. Helga Kuhlmann / Stefanie Schäfer-Bossert (eds.), Does evil have a gender? Theological and religious studies relationship determinations, Stuttgart 2006, ISBN 3-17-019017-2
  28. ↑ Gisela Matthiae, Clown God. A feminist deconstruction of the divine, Stuttgart 1999, ISBN 3-17-017252-2
  29. ^ Carter Heyward , Redesigning Jesus. The power of love and justice, Lucerne 2006, ISBN 3-905577-49-6
  30. ↑ Claudia Janssen / Benita Joswig (ed.), Remembering and getting up - answering the theologies of the cross, Mainz 2000, ISBN 3-7867-2272-2
  31. ↑ Ivone Gebara, The Dark Side of God. How women experience evil, Freiburg i.Br. 2000
  32. ↑ Heike Walz, "... no longer male and female ..."? Ecclesiology and Gender in an Ecumenical Horizon, Frankfurt a. M. 2006, ISBN 978-3-87476-504-6
  33. ↑ Doris Strahm, From the edge to the middle. Christology from the perspective of women in Asia, Africa and Latin America, Lucerne 1997, ISBN 978-3-905577-11-2 ; Manuela Kalsky, Christaphanien. The re-vision of Christology from the perspective of women in different cultures, Gütersloh 2000, ISBN 3-579-05317-5
  34. ↑ Christiane Rösener, On the bread that becomes more through sharing. Feminist theologies from North and South, Frankfurt a. M. 2001, ISBN 3-87476-395-1
  35. ↑ Doris Strahm / Manuela Kalsky (ed.), So that it will be different between us. Interreligious Dialogue from the Perspective of Women, Ostfildern 2006; Judith Stofer / Rifa'at Lenzin (ed.), Physicality - an interreligious-feminist dialogue, Markt Zell / Würzburg 2007, ISBN 3-7867-2604-3
  36. ↑ Angelika Strotmann, Working Group Feminism and Churches, in: Christine Schaumberger, Monika Maaßen (ed.), Handbook Feminist Theology. Morgana Frauenbuchverlag, Münster 1986 ISBN 3-925592-01-6 , pp. 157–161 (²1988)
  37. ^ Homepage of the Feminism and Churches group
  38. ↑ Theology by women for women? Edited by Irmtraud Fischer Münster 2007, ISBN 978-3-8258-0278-3
  39. ↑ Archive link ( Memento of the original dated November 10, 2014 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / feministische-theologinnen.ch
  40. ↑ Frauenkirche Bern (ed.): Network Frauenkirche Switzerland. Women's liturgy groups in self-portraits from Genève to Appenzell. 2nd Edition. Gwatt / Thun 1997.
  41. ^ Diane Gillard, Hélène Tobler: Elles, jour et nuit. Watch women watch. La Veille des Femmes. Women's guard. Wabern 2005.
  42. ↑ www.kathbern.ch: Catholic Women's Association Bern