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9. Natalie Knödel,"Reconsidering Ecclesiology: Feminist Perspectives" (Ph. D. thesis, University of Durham, 1997), 260. 10. See Lesley A. Northup, Ritualizing Women: Patterns of Spirituality (Cleveland: Pilgrim Press, 1997), 11, 22. 11. See Patrick D. Miller,"Things Too Wonderful: Prayers of Women in the Old Testament," in Biblische Theologie und gesellschaftlicher Wandel, ed. Georg Braulik et al. (Freiburg: Herder, 1993), 237. 12. For detailed analyses, see Regina A. Boisclair, "Amnesia in the Catholic Sunday Lectionary: Women—Silenced from the Memories of Salvation History," in Women and Theology, ed. Mary Ann Hinsdale and Phyllis H. Kaminski, College Theology Society, vol. 40 (Maryknoll, N. Y.: Orbis Books, 1995), 109–135; Marjorie Procter-Smith,"Images of Women in the Lectionary," in The Power of Naming: A Concilium Reader in Feminist Liberation Theology, ed. Elisabeth Schüssler Fiorenza (Maryknoll, N. Y.: Orbis Books, 1996), 175–186; Ruth Fox,"Women in the Bible and the Lectionary," in Remembering the Women: Women's Stories from the Scripture for Sundays and Festivals, compiled and annotated J. Frank Henderson (Chicago: LTP, 1999), 359–67. 13. Claudia V. Camp,"Hulda," in Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament, ed. Carol Meyers et al. (Boston: Houghton Mifflin, 2000), 96. 14. See Johannes Betz,"Die Eucharistie als Gottes Milch in frühchristlicher Sicht," Zeitschrift für Katholische Theologie 106 (1984): 1–26, 167–85. 15. Balthasar Fischer is unusual among liturgical scholars in having paid attention to this research. See Balthasar Fischer,"Jesus, unsere Mutter," in Frömmigkeit der Kirche. Gesammelte Studien zur christlichen Spiritualität, ed. Albert Gerhards and Andreas Heinz, Hereditas, vol. 17 (Bonn: Borengässer, 2000), 91–102. 16. See Caroline Walker Bynum,"Women Mystics and Eucharistic Devotion in the Thirteenth Century," in Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion, 3d ed. (New York: Zone Books, 1994), 119–50. 17. There is no accepted English translation, other than the literal "shrine madonna," for the German Schreinmadonna (French: vièrge ouvrante) or the more particular type of the Platyteramonstranz (French: vièrge-tabernacle). 18. Although this might be read as dangerously close to essentializing women and their reproductive labor, it is, rather, part of an imagining of bodiliness and of natality as Grace Jantzen has developed it. See Grace M. Jantzen, Becoming Divine: Towards a Feminist Philosophy of Religion (Bloomington: Indiana University Press, 1999). Teresa Berger teaches theology at the Divinity School of Duke University in Durham, North Carolina. She is a Roman Catholic with doctorates in both liturgical studies and dogmatic theology, and is the author and editor of several books, including Liturgie und Frauenseele. Die Liturgische Bewegung aus der Sicht der Frauenforschung (Stuttgart: W. Kohlhammer Verlag, 1993), Women's Ways of Worship: Gender Analysis and Liturgical History (Collegeville, Minn.: The Liturgical Press, 1999), and Dissident Daughters: Feminist Liturgies in Global Context (Louisville: Westminster John Knox Press, 2002). |
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