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By Teresa Berger
Mapping uncharted territory within the learn of liturgy's prior, this publication deals a background to modern questions round gender and liturgical lifestyles. Teresa Berger seems to be at liturgy's previous in the course of the lens of gender heritage, understood as attending not just to the traditionally well-liked binary of "men" and "women" yet to all gender identities, together with inter-sexed folks, ascetic virgins, eunuchs, and priestly males. Demonstrating what a gender-attentive inquiry is ready to in achieving, Berger explores either conventional basics comparable to liturgical area and eucharistic perform and in addition new methods of learning the earlier, for instance via asking concerning the constructing hyperlink among liturgical presiding and priestly masculinity. Drawing on historic case reports and focusing rather at the early centuries of Christian worship, this publication finally goals at present via lifting a veil on liturgy's previous to permit for a richly different concept of gender ameliorations as those proceed to form liturgical lifestyles.
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Extra resources for Gender Differences and the Making of Liturgical History (Liturgy, Worship and Society)
Example text
Difference, in other words, reigns in gendering processes. Not surprisingly, detailed analyses of gender differences—whether between women and men, or between men and women of differing sexualities, or of different genders beyond the traditional binary—became a dominant concern. These gender differences are seen as socially constructed. The older distinction between sex (as supposedly “natural,” based in biological fact) and gender (as culturally constructed) had been rendered unworkable, not least because the biological differentiation of the sexes came to be seen as more complicated than what was believed to be a natural differentiation of two sexes.
The answer to this question will depend in part on how one understands the field of gender analysis in the first place. An interest in women’s voices and feminist theory as these emerged in the early 1970s has certainly found a place in liturgical studies, even if most prominently in its pastoral side. 47 The impact of women’s history and feminist historiography on the writing of liturgical history, however, is much less pronounced. Bradshaw, Search for the Origins, X. The term, adopted from Paul Ricoeur’s interpretation of Marx, Nietzsche, and Freud 45 46 as “masters of suspicion” (Freud and Philosophy: An Essay on Interpretation [New Haven: Yale University Press, 1970], 33), became central to feminist interrogations of traditional historiography and the knowledge it had produced.
559. , 576. 28 Gender Differences and the Making of Liturgical History Why Gender History for Liturgy’s Past? What relationship is there between gender history and the task of writing liturgical history? What work can a set of questions about gender processes do for liturgy’s past? Did gender processes influence liturgical practices? And if yes, how can these processes be (re-)inscribed into the writing of liturgical history? Where and how did gendered identities mark liturgical life, when bodies gathered in sacred space, for example, in gender-specific forms of presence and participation, in gendered images or hagiographic texts, or in representations of the Holy One to be worshiped?