초록 열기/닫기 버튼
This article aims to establish the preconditioned framework for the feminist ecclesiology of freedom and equality based on the communicative relationship in gender equality. For doing this, three basic directions are presented: first, how to portray an equal communicative relationship; second, how to include the gender concept in this equal communicative relationship; and third, when applying gender-equal communicative relationship to the Christian church community, how to reconcile the identity of Christian faith with the embrace of differences. In order to build the equal communicative relationship, first of all, the counterpart of communication must be recognized as an independent entity with complete heterogeneity that I can never know, and thus communication must begin with listening. In addition, the equal communicative relationship should be flexible, and organically changeable without rigidity like the structuralist social theories or systems. Gender equality is one of the prerequisites that can demonstrate whether communication is oriented toward equality. In the equal communicative community, gender is not objective or peripheral, but considered as the possibility of presence of communicative actors. The gender socially constructed not only is one that is certified within the network of gender-equal communication, but also is the style of existence of the discursive subject that forms this network. Therefore, gender is the active discourse in which the subject is formed and society is formed by the subject, and the possibility of the existence of a gender-equal communicative subject. The key to applying this gender-equal communicative relationship to the Christian community is how to coexist with the embrace of diversity, an essential element of equality, and the identity of Christian faith. Jürgen Moltmann’s Theology of the Cross well expresses the identity and universality in that Jesus’ crucifixion and resurrection are complete events that cover all people as objects of salvation. However, the political concentration in faith and practice needs to be adjusted to the embrace of various religious motives and practices.
