Be Part of the Solution

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FACULTY OF EDUCATION AND BUSINESS STUDIES

Department of Humanities

Be Part of the Solution

Gender Sensitivity in Confirmation Work

Johanna Rostek

2021

Student thesis, Master degree (two years), 30 HE Religious Studies

Master Programme in Religious Studies

Supervisor: Ann-Kristin Eriksson Examiner: Jari Ristiniemi

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Abstract

The following research explores female authority's experiences with gender roles in faith and church and the subsequent handling of gender sensitivity in confirmation work. The

qualitative study is conducted based on empirical data to answer the research questions. The chosen feminist standpoint theory assists in identifying the sampling consisting of female authorities as participants who are in charge of the confirmation work. The theory examines resources to create a standpoint through feminist experiences as knowledge, creating feminist solidarity and agency. The constructionist thematic analysis identifies and establishes

repeating patterns in combination with the participant's answers and the theory. The lived experiences are gathered through online questionnaires and analyzed and interpreted through the lens of the feminist standpoint theory. The qualitative study shows that women make various experiences based on gender roles in faith and church. Majorly challenging is the normalization of male-dominated structures and concepts. Still, the participants form standpoints concerning the significance of gender-sensitive confirmation work. The study's outcome shows that mainstream knowledge can be opposed by creating feminist knowledge, solidarity, and agency. A broad audience is addressed because the result can be generalized into several fields.

Keywords: Gender Roles, Gender Sensitivity, Protestant Lutheran Church, Confirmation Work, Knowledge Production, Feminist Standpoint Theory

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1 Rationale

Inequality, discrimination, and oppression based on gender is a current issue. That topic left alone is worthy of being researched but would go beyond the scope of one Master's thesis.

Besides, research studies and reports are being done. Albeit, there is another critical debate that illustrates the need for research; inequality based on gender in religion. Naturally, this topic is not unknown to us either; unfortunately, this topic is left alone.

Woodhead (2004) introduces Christianity as the world religion with the most significant adherents globally. Therefore Christianity is widely spread and differs in doctrines and denominations in different cultures. Important epochs such as the Reformation and the Enlightenment alongside famous, historical individuals fostered new developments within Christianity in the Western sphere. Over an extended period, rather new developments started to grow in the name of Protestantism, feminism, and feminist theology in a western context.

Heelas et al. (2005) mention the increasing need to bring religious thought together with current happenings such as the revolution of industry, enhanced knowledge in science, the surge of cultural plurality, but simultaneously towards individuality and subjective life.

Gunew (1992) states, the turn to subjectivity paved the way for a new way to produce knowledge. Prevalent Christian doctrines are transformed into human experiences and questioned ethics, morality, values, and knowledge over centuries (Gunew, 1992). It increased the desire for an egalitarian system, the participation of the individual, own

decision-making, freedom, and independencies of the state and church, and other institutions.

In the wind of change, not only men were critical of the church's authority and power (Woodhead, 2004). Riswold (2009) states that women played their part in challenging the mainstream knowledge in Reformation, Enlightenment, or countermovements as Pietism or Ecumenism until today. That itself may not surprise, but how come we do not know these women in contemporary times? In history classes, we get in touch with historical figures as Martin Luther and Immanuel Kant. We are familiar with the big men of history but nowhere to be found the big women of our history. For instance, Elisabeth von Rochlitz, who

countered her Catholic family, created a great network around her and acted as an adviser in the Reformation. Also referred to, Argula von Grumbach, who engaged intensely in the Lutheran Church's progress and advocated for Lutheran people, made advances to discuss with academics openly and, therefore, acted against her Catholic spouse. In times of the

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Enlightenment and late Enlightenment, several personalities engaged in a variety of areas.

Anna Amalia von Braunschweig-Wolfenbüttel engaged and promoted cultural life. Just as much as Friederike Caroline Neuber and Luise Adelgunde Gottsched. Feminists of modern times are, for example, the Catholic Elisabeth Schüssler Fiorenza, who showed that women have been of significance in Christian history right from the beginning. In 1958 ordination for women was allowed, and Elisabeth Haseloff was the first woman who took up the pastorate for the Protestant Lutheran Church in Germany (Riswold, 2009). Efficacious women seem not as visible in historical scripts. Reasons may be that proactive, political, or critical women were not accepted, duties of the household and children were time-consuming and possible illiteracy because of the lack of education for girls and women. Besides, it was common to archive scriptures written by men, but that did not count for women's work (Rademacher- Braick, 2017). Male-dominated structures are prevalent for a long time and impacted several fields, and influenced mainstream knowledge. Learning about these structures raises the question of whether we still have these structures and what should be done about them?

The upcoming questions inspire me to think beyond; how are these structures experienced today, and how is it possible to illustrate the connection between gender and religion. Alak (2020) outlines the strong but dynamic interrelation between gender and religion, but it is not widely discussed or even practiced in the church. Predominantly, religion and gender are closely entrenched, that both can affect the development of identity (Alak, 2020). The apparent gender inequality in religion made by dominantly male Gods, the masculine language in the Bible, scripts, stories, figures, and the resulting male dominance in faith and religious institutions is a current issue. However, old views on gender and their position in society seem to not fit into nowadays life. We recognize the alienation of young people from religion and the church (Alak, 2020). Previous research, for example by Mojola (2018), figures out the challenge that young individuals do not have many connection points with religious institutions. Especially for female individuals, it lacks possibilities to identify with the storytelling of the Bible, individuals, or experiences made by the individuals in the Bible (Mojola, 2018). Ultimately, these aspects must be reflected upon and illuminated in academic research. Therefore I stress the importance of research on gender and religion, especially in connection with young individuals (Aune & Vincett, 2010).

Grasping the history of Christianity and the role of women is a difficult job. Nevertheless, the interest increased, especially in today's situation. While preparing for the master thesis, I

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stumbled upon several studies and researchers who connect gender and religion in the light of contemporary times. Mustafa and Westerduin (2021) illustrate the deep connection between the two intersectional factors of gender and religion in the public sphere. The book turns attention to the process of knowledge production, the accessibility, and who partakes in its production. That begs the question of how to involve more people with different factors in the production of knowledge and give access to it. The book by Auga (2020) connects the topics of knowledge production, experiences, and language. The author initiates a discussion of gender-sensitive language, what it could mean and how it could be practically engaged in church service, songs, prayers, intercessions, and Sunday schools. She gives the impulse that language is a form of power and that we must be reflective, raise awareness and act

responsibly upon it. Through language, she states, we can fight violence and hierarchy, thus creating a new reality in the church's environment. Herewith the relation was made to acknowledge experiences as knowledge and the importance of language as the tool for how we transfer this knowledge. Auga (2020) criticizes the binary and heteronormative ideology and the implied gender roles as gender order. These structures create harmful modes of thinking due to the oppressor and the oppressed's involved roles and advantages and

disadvantages. Therefore, it is vital to enter new paths of inclusive knowledge to oppose these structures. Finally, it caught my attention that the church service is not the only space to contribute to a gender-sensitive community, but the confirmation work as it brings together young individuals. Most importantly, Auga (2020) suggests the church itself inherits the power to fight these structures and represents a part of the solution against inequality.

With the question of how experiences influence our actions, I started looking for previous research on experiences with gender roles in faith and church and their possible influence on confirmation work. I realized that only a little research was done. Exactly this research gap encouraged me to explore how to challenge mainstream knowledge and seek alternatives on how experiences can be produced and can influence issues like gender sensitivity. In focus are the female church authorities and their experiences on structures in their faith and church, and the impact on the confirmation work. With the support of the feminist standpoint theory, I illuminate the strength of a standpoint. Guided by the theory, I focus on their experiences with gender roles in faith and church and how this affects their handling of gender sensitivity in confirmation work. To explore their experiences as unique knowledge that can create solidarity as a group and agency for the individual presents the possibility of creating a

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standpoint. Women of faith open new ways of knowledge production and highlight the significance of being part of the solution regarding gender-sensitive confirmation work.

1.1 Research Aim

The research aim and questions guide the following thesis, keep the work's frame, and support the red thread throughout the study.

“Explore the female church authority's experiences with gender roles and the resulting handling of the topic within confirmation work to create gender sensitivity in the Protestant

Lutheran Church.”

1.2 Research Questions

● How do the female authorities experience gender roles in faith and the church?

● How do authorities handle gender sensitivity in confirmation work?

1.3 Keywords

To understand the meaning of the thesis, one must understand the used terms and the German context. As I speak about gender sensitivity, the thesis sometimes refers to a binary system because it only deals with men and women, male and female characteristics, and outcomes based on these characteristics. Diverse sex and gender are left out. That does not mean that only men and women exist. Individuals can inherit a mix of different biological or gender characteristics, do not reflect any of these characteristics, or identify with feel belonging to the opposite biological or gender characteristics. To narrow down the thesis, men and women, male and female characteristics, are chosen, and more importantly, I identify the participants as female pastors, female ministers, and female deacons. I do not want to be inappropriate or discriminating, but I do highlight gender and resulting gender roles out of a reason. Important here is that the definitions are based in a German context. Sex, gender, gender sensitivity, and gender-wise correct language do not have one English equivalent.

Hence, it is significant to highlight the definition for a better understanding of the reader since I am writing in English but mean the German context. On the one hand, the descriptions give a basic understanding of the terms because that understanding is not self-evident. Thus, the definition is an assistance for the reader. Besides, these definitions are not given to the participants before answering the questionnaire. On the other hand, I must stress that these

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definitions provide only a basic understanding, and additionally, it is the understanding of the author and other authors. Therefore, the reader must emphasize that these definitions do not have to apply to everyone. That is why everyone must reflect on these terms, create an understanding and meaning for oneself.

1.3.1 Sex

Sex, here the biological sex that is given at birth by the bodily characteristics "either of the two major forms of individuals that occur in many species and that are distinguished

respectively as female or male especially based on their reproductive organs and structures"

(Merriam-Webster, n.d.). By emphasizing only the binary gender, a diverse set of characteristics are left out. Nevertheless, it is essential to reflect on the point that sex, determined at birth, predetermines some aspects of our life. This biological feature

determines how we experience life theoretically but also practically. Based on sex and the resulting social gender of a person, social constructs are formed, norms in a community, what is expected of that individual, and possible and impossible. "[...] the body exists in a socially mediated universe" (Correa & Petchesky, 2013, p. 134). The determined biological sex of an individual can have specific outcomes on the social gender. Since we adapt social constructs to sex, advantages and disadvantages are created. One must see the interconnection of the two terms because "[...] constructions of gender rest on clearer biological criteria […]" (Hill Collins, 2013, p. 384). (Ayala & Vasilyeva, 2015).

1.3.2 Gender

"[...] gender is a world-view-structuring experience" (Hartsock, 2013, p. 354). In English, one can differentiate linguistically between the biological sex and the social gender. There is only one term for the English equivalent sex and gender in German, 'Geschlecht'. Within this thesis, the term gender is being used to illustrate social gender. The social gender is mainly constructed by cultural and societal factors and directs the norm, the essence of the gender, and how the individual should act. In the words of Butler (2013), gender "[...] is an identity tenuously constituted in time-an identity instituted through a stylized repetition of acts'' (Butler, 2013, p. 462). Additionally, gender includes "[…] the stylization of the body […]"

(Butler, 2013, p. 462), which implies to behave in a specific, gendered way, move and talk conform to the norm of the gender. Underlying is a system that gets created and performed, which can advantage or disadvantage someone based on gender and put someone in the

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position of the oppressor or the oppressed. In the following, the connection is illustrated that

"[...] the category of woman is, by definition, to be in an oppressed situation" (Butler, 2013, p. 466). That is due to "[...] patriarchy because it appropriately captures the notion of

hierarchy and male dominance […]" (Hartmann, 2013, p. 194), which is not only valid today in a Western context, but also historically and globally valid throughout time. Gender

determines the norm of how the individual must act, behave and look in society, hence, predetermines alleged gender roles (Butler, 2013).

1.3.3 Gender Sensitivity

In this thesis, gender sensitivity connects diverse terms like gender justice, equality, equity, inclusiveness, tolerance, participation, empowerment, and awareness. These key points together form gender sensitivity. Aksornkool (2011) explains that individuals and groups, society, or communities use different terms for similar experiences they make. These experiences differ and must be examined in location, culture, time, and society. That is why the term gender sensitivity is used here as an umbrella term to cover and unite the

interpretations of the experiences and wishes of the participants. Significant is that gender sensitivity includes all forms and belongings or not belonging to sex or gender. Acting sensitive towards gender does not mean disadvantaging either advantaging specific gender.

Gender sensitivity includes participation in all forms of gender and acknowledging and appreciating differences and similarities. That can be done by learning about knowledge production, questioning and criticizing mainstream and possible oppressive knowledge, and promoting awareness of an individual's various realities. Herewith comprehension increases on power, power relations, and possible unequal access of power. Different individuals in charge can act as a facilitator to encourage this process and development. Here especially educational institutions are outlined because they have direct contact with young individuals.

One example of sensitivity towards the topic is gender-aware language (Aksornkool, 2011).

1.3.4 Gender-Wise Correct Language

Language is one discussed topic in gender sensitivity. That is why the term 'gendern' is often mentioned in this thesis. Therefore, I add a short description of the word to make the

following text comprehensive. As we have seen in the other keywords descriptions, we must be careful with some terms in English and German translations. 'Gendern' or 'Gendering' means to write and speak gender-wise correctly. It is derived from the English word gender

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but is Germanized into 'gendern' or 'gendering'. This guidance on speaking and writing gender-aware emphasizes a different linguistic usage to show equal treatment in a linguistic form. That is particularly important in the German language as German is a male-dominated language (Romaine, 2000). Nevertheless, 'gendering' underpins that linguistics, or language, influences what we can imagine, how we think, and what we suppose is the norm. It is not argued that language alone is constructing power or power relations. Still, due to its influence on imagination and behavior, it illustrates the power through its impact on knowledge

production (Romaine, 2000).

'Gendering' presents alternatives to all nouns and pronouns that only suggest the male version of the term, are differently written or have different symbols added. There are several ways of how to visualize the male and female versions of the word in linguistics. Here I exemplify the word Pastor as it is the same word in English and German. There is the internal I 'Binnen-I' (PastorIn), and the 'Paarform' (Pastorin and Pastor), or the short version (Pastorin/Pastor).

Another relatively new version assists in including non-binary concepts. Examples are the asterisk shape (Pastor*in), the gender gap (Pastor_in), or the gender colon (Pastor:in). Placing an asterisk or a gap illustrates lived realities other than male and female. Another form of gendering is the neutralization of gender by using indeterminate, gender-neutral plural forms of the terms instead of visualizing gender in one's linguistics. 'Gendering' is discussed in different areas as politics, science, and social life but not legally binding. Due to the variety of choices on speaking and writing gender aware in the German language, gendering faces criticism. As the German language is male-dominated, 'gendering' has quite an influence and a broad scope (Windisch, 2020).

2 Background

2.1 Reformation

To understand the women's position in religion and faith, we must look into religion in its history, context, and events. We cannot take contemporary faith and the church without seeing the bigger picture just as much as we must understand the developing role of women in religious terms and history to make sense of nowadays circumstances. That is the reason to start in the epoche of Reformation until today. Beginning at this point of time helps

understand the Christian faith and the Protestant Lutheran Church's development and leads to women's experience in this particular denomination. Especially interesting in the epochal

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terms of Reformation, Enlightenment, and the counter-movement of Pietism is that the developments are still visible today and took on significance in contemporary times.

Obtained by Mörke (2011), in Reformation, many academics, priests, and philosophers appear who contributed to Reformation, and one of them is Martin Luther. Next to many others, he demanded allowance on the Catholic and Protestant Churches to act side by side.

An actual starting point is not clear; therefore, I make use of the 16th century for the time frame of the Reformation because the reforms had their implications on a political, socially, cultural and religious sphere and had their influences on the whole of Europe during a long period (Mörke, 2011). In the context of religion, "[...] it is possible to speak of a single Reformation in which several doctrines, soteriology, ecclesiology, sacramentology, and anthropology, were revisited" (Moore, 2015, p. 89). The reform movement ended with the separation of the Christian Church in the Western sphere. Herewith was the Lutheran Church born and led the way for many changes in the direction of the Protestant Lutheran Church (Mörke, 2011).

Found in Kim et al. (2018), the newly formed denomination differentiated itself from the Catholic Church. The Lutheran movement demanded that the only source of faith is the Holy Bible and not the faith in established traditions formed and practiced by higher-ranked authorities of the church. Secondly, they claimed the separation of state and the church and pushed towards the doctrine of the two kingdoms. Justice should be done by the sole faith of a person, not by work righteousness, penance, nor paying the letters of indulgence invented and written by the church. Additionally, the Reformation tackled the authority of highly regarded religious people as Priests, Bishops, and the Pope. Martin Luther fought against the doctrine of transubstantiation, questioned sacerdotalism, and demanded to reduce the

sacraments (Kim et al., 2018). Leppin (2013) names the traditional seven sacraments: the eucharist, penance, ordination, baptism, marriage, last rites, and confirmation. Other

reformists debated against this drastic reduction. For example, the sacrament of Baptism for adolescents was under threat because, regarding many reformists, infants cannot agree nor disagree with a particular faith. Therefore the performed infant baptism was criticized (Leppin, 2013).

Moreover, Kim et al. (2018) state that the confirmation and the Eucharist illustrated the closeness sufficiently with the divine in the reformist's view. Eventually, the reformists settled on infant baptism, and the following religious education gives the adolescents another

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chance to learn and affirm their Christian faith. Moreover, it uncovered another call for a change of mind that baptism should provide the right for ordination, therefore women and men. Further, not the ordination should give someone prestige, but talent, education, and effort. This development opened the idea of women's ordination and blazed the way for the significant connection between the Protestant Church and education. Besides making the service available, accessible, and comprehensive for the community, the Bible was translated into colloquial German. Therefore, the reformists, for instance, Martin Luther, ensured that everyone could follow the service and compare it to the Bible's word. As a result, the

individuals and the community turn into participating members who understand the scripture, compare and give feedback, criticize and create understanding. In the following years of the Reformation, the people of the Protestant Church recognized the difficulty in defending biblical texts, for instance, the story of creation in their modern times. They made use of biblical criticism to analyze the scripture (Kim et al., 2018).

The role of women is known to a lesser extent. Still, women played their part in the Reformation. It is not just that the Reformation paved the way for new religious freedom.

With the new reform, a new picture, role, and value laid on women. That is one crucial point why women fought for the reform. It not only changed spiritual life but also included a vast range of sociopolitical principles. Katharina von Bora, for example, is not only the spouse of reformist Martin Luther. She provided shelter for many wanted protestants, besides managing her own family, just as much as Katherine Schütz Zell did. Many more outstanding

personalities were acting as a guiding force in times of Reformation. The Reformation did bring changes in personal and spiritual life and is an entry point into the educational system for women, which was one significant change and possibility for women (Moore, 2015).

There are several perspectives on the time of the Reformation, and not all of them are positive. Further, it is vital to keep in mind that this part only highlights essential points for the thesis and leaves out other important facts. Indeed, I cannot capture the whole history of the Reformation. Besides many outcomes, the Reformation served as a forerunner for a changed perspective on women and the educational system, giving the possibility to be critical with religion, biblical texts, interpret scriptures more individually, and create one's understanding. The Reformation illustrates a crucial time for the Protestant Church in Germany because it predetermined new ways of the Christian religion. It also paved the way for further developments like the Enlightenment and women's role in Christianity.

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The Enlightenment is another movement that strongly influences people's lives in the 17th and 18th centuries until today. It affects political, social, cultural areas, research, and science such as epistemology, philosophy, art, and religion. In times of Enlightenment, Germany and the rest of the world went through significant changes. One crucial engine of the

Enlightenment was the turn to human reason. Industrialization offered new chances and challenges, further secularization, transforming educational systems, for example, compulsory education, and the constitutional states, hence, modernization. Traditional theology was questioned, and the fight against arbitrary structures and religious authority towards egalitarian concepts became louder towards skepticism against wisdom, intrinsic knowledge, and truths into the direction of human rational reason and rights. It strived to rethink existing structures and turned to natural science for reason and knowledge. They claimed civil rights and universal human rights, the emancipation of women, and education (Kim et al., 2018). Among influential followers is the German philosopher Immanuel Kant.

The philosopher also coined the meaning of Enlightenment as men or humankind's emergence from self-imposed immaturity (Ferrone, 2015).

Even though the Enlightenment aimed at a tolerant religious policy, O'Brien (2009) explains that a further rupture between the denominations, Protestant, and Roman-Catholic was visible. As addressed, the Protestant movement engaged and connected faith with education.

As O'Brien (2009) impressively combines, education is an essential base for people to discuss because it provides people with new knowledge and language. That opens doors to discuss topics, exchange experiences, and raise awareness about similarities and differences.

Therefore it gives a disadvantaged group the possibility to create a feeling of togetherness and empowerment. Receiving education and language changed the understanding of solidarity between women and their sense of agency. "But it is to say that Enlightenment philosophical and historical inquiries created a framework and a language for understanding the gendered structures of society without which nineteenth-century feminism would not have been possible" (O'Brien, 2009, p. 2).

Interestingly, as Kim et al. (2018) add, it is not only about religious education. In general, they focused on education for the church parish that gave them advantages in research and many academic fields. Not only did religious people and academics turn to the new

knowledge and research, but the population also gained broader access to education and

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received the tool to question religion and especially religious authority further. Developments in science tackled the sacred knowledge and the church's power and formed a new cultural life and worldview. The claim for emancipation was actual for different groups like women, but also Jewish people demanded more rights. The epoch of the Enlightenment played an essential role in the feminist movement. Even though it did not start only in times of Enlightenment, it grew and got stronger (Kim et al., 2018).

Not all academics share general debates about the Enlightenment as a significant step towards secularization in contemporary times. As Butler et al. (2011) explain, the Enlightenment developed a new way of the public sphere, a redistribution of power and authority by religion towards secularism. Indeed, these changes awakened further distinctions between classes, people, and the population (Butler et al., 2011). That is why, in hindsight, the time of Enlightenment and their developments do not only have advocates. Critical voices saw the claim for universalism, universal rights as unfeasible "[...] [the Enlightenment's] talk of universal rights remained oblivious to inequalities in gender, race and class" (Barry, 2001, p.

9).

2.3 Pietism

Another countermotion within the Protestant reform, visible throughout Christianity and in the epoche of Reformation through Enlightenment, is Pietism. On the one hand, Pietism is intertwined within the Protestant movement as it arose from the protestants. On the other, Pietism opposed the secular way of life and focused and insisted on righteousness, godliness, and devoutness. This subjectivity contradicted the universal thought of the Enlightenment and led to tensions. Pietism in times of Reformation and Enlightenment went through different influences and immense progress. Pietism held on to the divine liturgy and the religious life and emphasized the culture of emotion. One example is the renewal of the confirmation rite.

Especially after the thirty years war, Pietism and its rite of confirmation grew and increased again. The movement of Pietism, moving back to a stronger sense of devoutness, brought confirmation back into the Protestant Church due to the new focus on individual piety and religious experience (Matthias, 2015).

Indeed, this movement had its impact on society and, therefore, women. In the 17th century, the developments brought up a new way of self-definition, constructs and led to female agency. Gleixner (2015) points out that women were much more involved in communication

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and discussions. Therefore the author stresses that Pietism held an attraction for women because they were involved in activities outside the family and household in communities where men and women were allowed. In the following centuries, these tendencies changed, and also Pietism experienced different groups who moved in different directions, separatists or radicals. The newfound access to communication in letters, scriptures gave women entry to reflect upon their experiences, status, and reality. "The Pietist subject was able to legitimize actions in dissenting with family, authority, and environment by means of religious self- authorization" (Gleixner, 2015, p. 429). Today we benefit from these changes because we have much more archived scripts from women of the time. Gleixner (2015) makes an

interesting point that the Pietist's outbreak of gender roles and order is connected to the fight against political order. This statement gives a small insight into how tight these structures can be connected and influence each other (Gleixner, 2015).

2.4 Protestant Lutheran Church in Germany Today

Nowadays, the two most essential denominations in a German context are the Catholic, Roman Catholic in a Western context, and the federation of Protestant Churches 'die

Evangelische Kirche', an association between regional churches. Besides, we can distinguish between liberal protestants and conservative protestants, Lutheran and Reformed Protestants.

Within these Christian groups, we have several movements such as the Protestant Lutheran Church, Pentecostal Church, Charismatic Christian Church, Evangelical Church, and

Fundamentalist Church. The Christian Church is divided into a set of several denominations that place importance on different values. One main difference is the authority's question: In God, or the human hand, enlightened by God, or the subjective experience by the individual (Woodhead, 2004).

Further, as Woodhead (2004) points out, the Protestant Church was engaged in new ways of thinking and therefore corresponded to the developments of its time in the 19^th century. For example, the Protestant Church was the first denomination to ordinate women for high ranks and positions in the church. One indicator was Martin Luther's idea that baptism gives people the chance of ordination and not class or status. That brought the possibility for women to ordinate. The rise of industry and scientific knowledge challenged the belief and knowledge of many religious people. Instead of seeing the new recognitions by, for instance, Darwin, as hostile to spiritual knowledge, they intended to respond to it. "Liberals rejected the ideas that God's truth could simply be read out of the Bible and the writings of the church fathers and

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applied to the world in a deductive manner, and they believed that reason, free thought, and the scientific method could be made friend, not the enemy, of Christian belief" (Woodhead, 2004, p. 97). Due to this approach, it was possible to believe in scientific and religious truth and implement these two realities into people's life. In the same breath, we must make a difference between knowledge and values. New scientific innovations derived knowledge but still male-dominated knowledge. Values, though, were still very much driven by religion.

These significant social, cultural, and political changes gave a new push to rethink Christian dogma and doctrines (Woodhead, 2004).

Religious people and the church had to respond to the increasing criticism of the working class. Industrialization awoke many innovations and progress, but it also increased the gap between rich and poor, upper and lower class. Awareness was rising that social justice was not addressed for everyone in the population. Whereas before, people fled into piety, gratitude, and silence in front of the church. Now people got into a position to claim more justice for themselves by the church (Kim et al., 2018).

In the starting 20^th century, the Lutheran Church was the dominant movement in Europe and Germany. Here it makes sense to distinguish between Christian churchgoers and Christian believers. The increasing desire for a subjective life and subjective experience, participation, and authority of one's own decisions and agency, and therefore life, widened the gap between the church and the religion and religious faith. It became clearer that faith is seen as

something subjective, fitting to everyone's experiences and values. Indeed, the church did not fit into these values and experiences of the people. That is why I point out the difference between church and churchgoers and religious people or people of faith. Just as Heelas et al.

(2005) point out, the subjective experience by the individual gained the upper hand, shaped by the rapid changes of the time, and, therefore, had an immense impact on religious sentiment.

The divided time of Germany was another challenge for Christians in Germany. Not only were the people divided, but the Protestant Church also. German land was distributed to other nations and countries, which made communication between the churches nearly impossible.

That brought along the profound change in growing diversity within the Christian Church and the resulting ever-increasing number of denominations in Germany and worldwide.

Ecumenism focused on creating a new bond between the denominations, develop an

understanding and reunite. They discussed the different positions on the sacraments such as

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the eucharist, baptism, the nature of the ministry, and the doctrine of justification. Most of the Protestant denominations joined the ecumenist movement. New movements as feminist theology and liberation theology increased, and the traditional picture of the family, the gendered social role of the men and the women, binary concepts, and opinions on different queer or activist movements in that time were challenged (Woodhead, 2004).

2.5 Confirmation Work in a Northern German Context

This part deals with the confirmation work and the event of the confirmation itself. This description undergirds an understanding of the concept and importance for the church and adolescents. The study is in a Northern German context because we find different approaches and concepts of confirmation work throughout Germany. Throughout the thesis, I do not use the term confirmation classes but instead, confirmation work. As the confirmation work made significant development in the last years, it is a part of youth work today (Simojoki et al., 2018).

The confirmation is a service of consecration into the Protestant Lutheran Church and other Christian denominations. It is practiced in all regions in Germany, but the regional church keeps a particular frame for the districts. It is unique to the Protestant Lutheran Church to perform the confirmation 'Konfirmation' whereas the Catholic Church conducts the Catholic confirmation 'Firmung'. It is tied in with infant baptism in the early years or Baptism before or during the confirmation work of the adolescents. To participate in confirmation work and the confirmation, the adolescents are baptized before, commonly, the parents and

godmother/godfather agree to that rite. With the confirmation, the adolescents consciously affirm their membership in the church and the Christian faith, and they can visit services and get to know the church congregation. After the confirmation they are a member of the church, they are allowed to be a godmother/godfather, have an allowance to marry in the Protestant Church, and actively participate in the voting for the parish council (Kim et al., 2018).

Throughout Germany, we can find different ways of preparation and execution of the confirmation work. In the north of Germany, in the Protestant Lutheran Church, the

adolescents are around 14 years old when they participate. At 14 years, the adolescents obtain the age of religious maturity. From this age, adolescents can decide about their religious identity without the agreement of their parents or caregivers. The education lasts around nine months to two years which is depending on the chosen model. Often the church offers a one-

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week camp for the confirmands to train social engagement, spending time and bonding to the peers, the church authorities, and faith. Commonly the priests, ministers, deacons, and

volunteers of the church, plan and conduct the confirmation work. Different topics are covered as biblical texts, preparation of service, discussions on concepts of God, life and death, hope and friendship, and life in the church are being discussed. Moreover, they are encouraged to join services (Kim et al., 2018).

Collins-Majo and Beaudoin (2010) mention that institutional religion declines for adolescents in general. Christensen et al. (2010) look at adolescents who grew up in religious families and conclude that the number of participants is stable. Even when the Protestant Lutheran Church has many confirmands, there is no security that these adolescents adopt the Christian faith for their identity and carry that in their later life (Christensen et al., 2010). In Germany, "[...]

around 30% of all German 14 year-olds (which is more than 90% of Protestant young people) were confirmed in 2007 […]" (Christensen et al., 2010, p. 274). Indeed, that is a high

number, which brings doubts to the scene. Criticism for confirmation work and confirmation is related to the adolescent's low grade of actual interest in the church and the Christian faith.

On one side, statistics show that the adolescents registered for confirmation time because they were baptized as infants. The statistic also showcases that they registered for confirmation because of the celebration with family and friends and the gifts and financial gifts in the end (Christensen et al., 2010). On the other side, at the end of their confirmation work, the adolescents state to understand better what the Christian faith entails. Certainly, we can see by the research that the Protestant Lutheran Church has a high number of participants in their confirmation work. Nevertheless, one must consider the themes and subjects that are taught.

"In order to keep confirmation work on a successful path a lot of innovative ideas are needed"

(Christensen et al., 2010, p. 283). Thus the motivation to create new topics in confirmation work is prevalent, but the view on the essential connection between gender and religion is lacking (Christensen et al., 2010).

In general, there is research done on the area of confirmation work. Nevertheless, when it comes to gender, gender sensitivity in confirmation work a gap of research, and therefore knowledge is visible. Researchers conducted a study on gender issues in religious education (RE) in schools with female students. The arguments indicate that the girls put religion in the past and as something 'others' are engaging in. This study is fascinating here, even when it is based on RE. Around the age of 10 to 15 years, the girls did not relate to religion or even had

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a negative picture. The outcome represents well that the girls were aware of the lack of women's story or negative illustrations in biblical texts, ones they were asked and had to reflect about it. The stressing problem is that they were not asked before. Having these incisive masculine concepts of the divine can impact an individual's faith. Young girls have trouble identifying with male Gods, masculine language, stories, and scripts. That displays that gender and religion are not widely discussed in RE and therefore withdraws the

possibility for the adolescents to create a connection to faith and create a positive picture for women in religion. That is possible for people in charge to start and guide the adolescents through this kind of subject. Beyond that, they figured in their study that it also involves the chance for non-normative gender performance. In doing so, marginalization, intolerance, and unequal treatment are challenged. The study outcome shows that female and male students still have a fixed picture of gender performance and behavior (Heynes, 2010). Aune and Vincett (2010) agree and stress the lack of material on gender and religion and add that researchers must discuss the difference between female and male religiosity and religious identity.

2.6 Gender Studies and Religious Studies

2.6.1 Women in Christianity

The position of the women in Christianity is a long story, and one must emphasize differently and, to some extent contradicting sides. To illustrate these two contradicting sides, one can take a look in the New Testament in which Paul writes, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (King James, 1991, p. 2482). Also, "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ"

(King James, 1991, p. 2417). Exemplified through these two contradicting phrases, we see how women are practically involved in the traditions and rituals of the church but

marginalized through the male-dominated framework (Woodhead, 2004).

For one thing, as quickly mentioned in the introduction, Christianity is not primarily known for the empowerment of women. Through a high emphasis on masculinity, for example, predominantly male Gods and disallowing the worshipping of Maria in the Protestant faith, the masculine representation of God, the bearded Jesus and symbols of the throne, and a crown which symbolizes power and authority in the hands of men. The male language like

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the Lord, The Son, the Creator, Master, and King do not leave much space for second- guessing about either sex or gender, other than masculine. Masculinity represents divinity.

Consequently, men represent God and the church (Woodhead, 2004). "Christianity benefits men by setting male self-identity on the strongest possible foundation: the image of men is reflected from God himself" (Woodhead, 2004, p. 134). A male-dominated concept of faith also influences the structures of the church and vice versa. If men hold the exalted position, there is not much space for female authorities to receive the same place (Heynes, 2010).

Another contradiction outlined by Woodhead (2004) is that we recognize the submissive position of the women, but still, by number, most of the Christian members are female.

Women were and are overrepresented in the church in comparison to men. Here we can name a few reasons. Achieving and holding a high position in the church, men came to power, whereas they did not have any chance before. Nevertheless, not every man who entered church could hold a position of power, but those not reaching the higher position refused to engage in the church. Whereas women settled better with their subordinated rank, enjoyed community and valuation of being a mother, the caring one, housewife, and a spouse. Apart from that, we must ask why women have been and still engage in the Christian Church. One possible explanation is that power and authority have different meanings for women and men.

Faith can be detached from status, power, or authority and experienced subjectively.

Regardless of economic status, ownership, and class, everyone can be a person of faith (Woodhead, 2004).

Moreover, women felt valued as the core of the family, loving and caring mother. Women missed this kind of reward for their effort from their spouses, and the church appreciated this vital effort. Besides, a positive effect of participating in the church is the possibility of entering a community. Wherever women had trouble finding peers, friends, or women in a similar position, the church offered precisely this possibility of solidarity. The church was a place where women could assemble without their spouses or other men. That is especially true in times of Post-Reformation but can be seen as a trend until today. Not to overlook is the Protestant's focus on education. Here women were welcome to learn reading and writing that improved women's literacy, not only in a religious way (Quinsey, 2012).

Though, one must recognize that the hierarchical structures of the church itself forced women into the position of submission. We must reflect critically upon the process in which women see it as normal to worship a male God. It also leads to an inevitable normalization process to

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obey the men in general. Further, even when women have received validation as caring, this position also made them less likely to keep any higher rank in the church. Even when holding a higher position, she must defend this position, work in two fields as the carer at home and the church's professional. Hence, the woman faces a double standard of defending her ability to have a high position and make time to be the carer. On the one hand, normalizing a more elevated position of the men also makes it normal to worship only male deities. On the other hand, early female voices criticized male dominance and participated in different activities to make their voices heard and oppose patriarchal systems. That is exemplified in the feminist theology part of this research. So we see that women do not accept the higher position of the men, and these points are treated with caution and assessed and discussed. Nevertheless, it is significant to highlight underlying structures (Woodhead, 2004).

2.6.2 Feminism

In this thesis, the inter-relationship of the experienced gender roles in faith and church is being discussed. A better understanding firstly of feminism gives Alak (2020). She defines the term feminism as an umbrella term "[...] that includes a set of intellectual commitments (ideas or beliefs) and political movements concerned to bring social justice and end sexism in all forms for "women, and those who appear to be women, and [who] are subjected to wrongs and/or injustice at least in part because they are or appear to be women" (Alak, 2020, p. 47).

Hartsock (2013) adds that feminism, as a construct, is a tool of analysis that does not give final answers on how to end oppression for women but combines the understanding of female experiences and the structures they experience. Alak (2020) agrees that also sociopolitical principles and systems must be seen in context. Any existing norm is created and shaped by multiple influences like history, demographics, resources, economics, politics, and culture (Alak, 2020).

Dualism, in general, is a concept that has been discussed widely throughout time in a western context. Also, the resulting differentiation and the differing valuation of people in a binary reality as men/female or heteronormativity is known. As outlined in the text above, preconditioned concepts for social roles and behavior have the force to advantage or

disadvantage or create positions of the oppressor and the oppressed. Individuals and groups can fall into these positions due to several intersectional factors, as their biological, social, and cultural characteristics. One crucial factor can be sex or gender. Discussed in this thesis

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is the social gender. Belonging to a specific gender, or appear like a particular gender, can include several advantages or disadvantages (Alak, 2020). "The unequal, discriminatory distribution of gender social roles, of expected gender behaviors and activities, was performed in conformity to the social norms that determined speciﬁc privileges and responsibilities to women and men" (Alak, 2020, p. 46). These social roles, determined by gender, are called gender roles within this thesis. These social roles showed up in different contexts as the labor market, leading positions, class, and determine the norm, social status, behavior, and abilities we attach to the alleged gender for women and men (Alak, 2020).

Rethinking ideologies, realities, and truths, so Alak (2020), by several movements like the feminists, lead the way to rethink standard norms and imbalances of status, such as social roles determined by gender. Through different feminist movements, criticism got stronger concerning women's - "[...] intersections of their multiple racial, social, cultural, existential, geographical, political situations" (Alak, 2020, p.48). This change into a more flexible, dynamic, and developing knowledge of gender and sex also included a transition of female identity (Alak, 2020). These ideologies, realities, and truths, Gunew (2014), are often built on one side on patriarchy, male dominance, and on the other, marginalization or oppression.

Seeing the disadvantaged position as unique knowledge opposes male domination. Thus, feminism strives to illustrate feminist knowledge as an alternative to mainstream knowledge and combines these by feminist solidarity and a sense of agency (Gunew, 2014).

2.6.3 Feminism in Religion

Throughout history, as described in the previous parts, socio-political knowledge and

principles were questioned. Feminism in religious settings grew because of the tendencies of subjective life and plurality. In the 21st century, the shift of the post-secular opened even more discussions of the subjective realities, and therefore already existing diversity got more represented. Also, in the Protestant Lutheran Church, the demand for emancipation became louder and in religious communities were a development recognizable (Heelas et al., 2005).

As much as gender affects people's knowledge, reality and truth, religion can have a

remarkable effect too. Religious, gendered norms reinforce a male-dominated reality within theoretical and practical aspects. These norms were not only supported but also generated and justified by male-dominated divinity. With growing disapproval of gender injustice in

general, a starting disapproval for neglected women's position, participation, agency, and

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stories in religion grew (Alak, 2020). Świerczek (2017) suggests that it was Christian feminists who started to re-interpret history and historical texts. For example, the story of Adam and Eve and the 'Fall of Men'. They were commonly interpreted as Eve's sinful act to eat the forbidden fruits. Christian feminists shed another light on the subject by seeing this act as the first step of autonomy and making decisions and taking over responsibilities for one's actions. "[...] in this interpretation, the attitude of Eve symbolizes the autonomy of a human being going beyond his/her animal nature" (Świerczek, 2017, p. 143). Ruether (1998) agrees that it is not Eve's sinful act to eat the apple, but Adam who stabs Eve in the back. This ambush divided humankind which was contradicting the Creator's intentions. (2012) summarizes these new interpretations of significant Christian history, explaining how theologians can oppose existing, discriminating structures by searching for alternatives.

(Ruether, 2012). Further, tolerating patriarchy in the name of God does not harm only women but allows hierarchical systems and discrimination in the word of God. By re-interpreting, for instance, biblical texts, presenting new figures, pictures, and stories of women in Christianity, using sensitive language by further developing the God-talk and changing pronouns for God, implementing and fighting for the same rights in ordination, women in religion take the initiative into their own hands (Alak, 2020).

2.6.4 Feminist Theology

Feminist theology belongs to the feminist scientific theories that cast doubt on Christian traditions, practices, conceptions of God, and masculine hierarchy from a feminist

perspective. The feminist theology points out well that religious and gender studies do not lay on opposite ends. They contribute to each other and contribute to an egalitarian and liberated reality (Riswold, 2009). Therefore, I do not wish to downplay religion nor faith. I agree with Riswold (2009) and recognize the importance and the influence of religion, and intend to merge the two fields to facilitate communication and awareness for women of faith and the church.

I raise the matter that religions and Christianity had and still have an often male-dominated structure due to several aspects. Institutions such as the Protestant Lutheran Church show patriarchal structures that exclude female perspectives, needs, leadership, and experiences.

Here comes feminist theology into play. As outlined above, feminists were already present in Reformation and the Enlightenment, though feminist theology got popular only recently, around the 1970es. Świerczek (2017) feminism in Christianity is relatively modern, and the

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movement can adapt to changes and developments in today's time. The industrialization, growing pluralization, subjective life, and demands of participation, valuation, and equality for all these new realities are outlined above. Out of the subjective life, Heelas et al. (2005) raise further questions, doubts, and claims, which feminist theology is open to discuss and answer and directs these into an equal direction for both women and men. Feminist theology takes gender as an analytical tool to explore how these demands are met by women in faith and religious institutions.

Feminist theologians question patriarchy and hierarchy within different religious aspects. For example, within the New and the Old Testament, they want to give visibility to inequality and purposefully ask for female stories, goddesses, and scriptures. According to Świerczek (2017), Christian feminists "[...] would like to emphasize aspects of equality in Christian theology by referring to the biblical records concerning freedom and equality of all people'' (Świerczek, 2017, p. 141). They show their concern about the low grade of identification for girls and women with the masculine illustration of religion, faith, and God. Importantly to underline, they raise many points for more equality in the Christian faith but do not lose faith.

They solely illustrate how to be a person of faith and at the same time feel entitled to rethink existing concepts, challenge and criticize and create equal and gender-sensitive structures (Świerczek, 2017).

In practical terms, feminist theologies search for ways to lessen the androcentric position of religion, demand new practices, and ask to conduct gender-sensitive church services and sermons and religious education. That is the reason why feminist theology wants to

incorporate Goddesses and female stories of the Bible. Holy texts are not the only source for criticism. Feminist theologians also thrive for more opportunities in holding a formal office and normalizing women's ordination. Another focus is on the everyday lives of religious women and important personalities who engaged in different movements and events and played an essential role in the Bible and Christianity (Świerczek, 2017).

3 Theoretical Framework

The theoretical framework is the guiding force throughout the thesis. In the beginning, the framework assists in identifying the initial scientific problem. Here the lack of research connecting the fields of gender studies and religious studies and the following unawareness

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towards individual experiences made by female authorities within the church is identified.

The theoretical framework and the previous literature illustrate a lack of knowledge in this field and guide this research proposal. Hence, the theoretical framework presents the scientific base for the study. It is used to stick closely to the research aim and the questions.

Intentionally, I use the feminist perspectives and neglect other, while needed but opposing viewpoints. Therefore it is not in line with academic neutrality or objectivity for all aspects.

Still, it illustrates the experiences made by women and does not marginalize these standpoints, and fits the aim of this thesis. That is thoroughly discussed in the ethical considerations.

3.1 Feminist Standpoint Theory

The theoretical framework is an analytical tool and keeps the general framework of the research. Using a specific theory provides me with different features and significantly different lenses within the various steps of the thesis. Foremost, it offers a different lens on the research and prevents me from analyzing and interpreting too subjectively driven. I chose the feminist standpoint theory because it shows that gender can make an epistemic difference in experiences, knowledge, and resulting actions. Firstly, an introduction to the feminist standpoint theory is given, and afterward, the three resources are highlighted. The research aims to illustrate that the social order and the participant's experiences are a standpoint with the help of three resources; feminist knowledge, feminist solidarity, and agency. The

conclusion illustrates the connection between alleged gender roles and the experiences made through these roles and the resulting handling of gender sensitivity in confirmation work.

Harding (2004) argues that the standpoint theory intends to find out about ideologies and oppressive structures. For this reason, the thesis offers an extensive background part to introduce the reader to some extent to the relation of gender and religion in Christianity. Only by having background knowledge about women's stance in faith and the church can I make a plausible account of why the feminist standpoint theory fits the research. Hill Collins (2013) states that the feminist standpoint theory gives the chance to see a female point of view intentionally and understands the female mode of thinking and experiences regarding gender roles in faith and the Protestant Lutheran Church. The perspective prevents me from further marginalizing the female perspective on the topic and gathers much-needed data regarding female lived experiences and realities. Keeping a feminist perspective minimizes the lack of knowledge about female experiences, and therefore the feminist standpoint theory is chosen.

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The theory gives an insight into how feminist knowledge, solidarity, and agency fight the status quo and empowers women for political struggle against male dominance and hierarchy.

Hill Collins (2013) states that the feminist standpoint theory is a prerequisite for gaining knowledge of the women's situation and lived experiences in their faith and church. Therefore reveals their awareness of the connection and interpretations between gender, faith, and church and how they handle gender sensitivity in the confirmation work (Hill Collins, 2013).

McCann and Kim (2013) explain that the standpoint theory has its roots in Marx's approach:

individuals, here the proletariat, create consciousness by their environment, especially the labor environment. With time it was not only the proletariat, but it became more prevalent that gender is one intersectional factor that offers unique experiences, knowledge, and a standpoint. Nevertheless, this standpoint is not easy to identify due to various experiences due to intersectional factors and different contexts such as origin, background, religion, etc.

Though, social gender is often connected to specific functions and roles in society. The woman is the child-bearer, mother, and carer, and the man is the breadwinner. Capitalism drives the notion that labor benefiting capitalism is valued but devalues labor that involves caring, cleaning and cooking so that the breadwinner can be productive. These environments create consciousness and knowledge but also confines the scope of what we know. That shapes the advantages and disadvantages, and positions of the oppressors and the oppressed.

Hence, the notion rises that knowledge connects access to power and meaning-making (McCann & Kim, 2013).

Nevertheless, the theory suggests that the oppressed inherits great knowledge and power due to the position the person keeps "[...] the sexual division of labour constructs a singular unique perspective on society, from which feminists can effectively challenge male

domination" (McCann & Kim, 2013, p. 345). McCann and Kim (2013) further, already Karl Marx wrote about the material needs of men and women to contribute to the market.

"Women's work in every society differs systematically from men's" (McCann & Kim, 2013, p. 355) because of the labor work in two areas. First, by the biological sex of women, they are preconditioned to bear the children. Throughout history, Hartsock (2013) adds on this

account that we can see that this instant paved the way to be the caring one, the mother, the housewife. Second, the female social gender is also seen as a labor force that earns money.

This insight and the outside perspective is one meaningful account of why the oppressed, in

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this case, the woman, has more understanding of the oppressed and the oppressor. They exist in both realities (Hartsock, 2013).

Significant contributors to the standpoint theories are Dorothy Smith, Donna Haraway, Patricia Hill Collins, Nancy Hartsock, Alison Jaggar, Hilary Rose, and Sandra Harding.

These academics highlight and develop the standpoint theory with a feminist approach in contemporary times. Over time, so Garcia Selgas (2004), the theory developed, and with the contributions by academics, the feminist standpoint theory gained epistemic value (Garcia Selgas, 2004). They underpin that people must be acknowledged in their social, historical, political, and cultural position. Harding (2004) says, knowledge and the capacity of what we know depend on these positions and intersectional factors like gender, class, heritage,

religion, and more; hence, knowledge is socially situated. Instead of pitying someone for their social situation, the feminist standpoint theory allows seeing power, power relations, and knowledge production from different angles, and gives a voice to the people and presents them as people with substantial knowledge from whom others can benefit and learn from (Haraway, 2013).

Hartsock (2013) states that a standpoint means a shared consciousness through shared experiences and realities between individuals. "[...] a feminist standpoint may be present based on the commonalities within women's experience, but it is neither self-evident nor obvious" (Hartsock, 2013, p. 365). As earlier mentioned, gender roles lead to certain advantages, disadvantages, or positions of the oppressors and the oppressed. Of course, the oppressed and the oppressors share features and experiences as individuals are composed of different characteristics and experiences. Therefore, on one side, the oppressor's standpoint has been left aside when conducting a study with a feminist standpoint theory. Still, on the other, everyone, including the oppressors, can learn from the outcome and conclusions, which illustrates a great opportunity and challenges the status quo (Hartsock, 2013). Harding (2004) points out that one must understand underlying structures, hierarchical and male-dominated systems, and second, how the disadvantaged or oppressed experience it and, in case, work against this. That is how the theory counters existing knowledge and power relations, mainly how power relations create knowledge (Hartsock, 2013). "Standpoint theories argue that women's social location is a resource for the construction of a uniquely feminist perspective on social reality, which, in turn, can ground feminist political struggles for change" (McCann

& Kim, 2013, p. 6).

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Due to the inside/outside perspective, so Haraway (2013), the oppressed is privileged to understand the oppressors and oppressed reality, which is not true the other way around. This inside/outside perspective is particularly interesting in this thesis. The participants are chosen because they are "women, and those who appear to be women, and [who] are subjected to wrongs and/or injustice at least in part because they are or appear to be women" (Alak, 2020, p. 47). Even if the sampling seems similar, consisting solely of women, we must see the layered intersectional factors of the individuals. They have different positions inside the church. Hence, they have different perspectives on the issue, experiences, and knowledge about being a woman of faith and church. Lastly, they are asked to reflect on their

confirmation work. Herewith, the connection is made, how the women see themselves subjectively in church and faith, interpret the relation between gender and religion, and their role for the confirmands. The female participants agreed to answer the questionnaire and therefore put themselves in a position to reflect on the topic and their position at work. The objective of the thesis is to start a process of evaluation of their gender roles and social order they live in, evaluate themselves, and finally see what outcome this has on the confirmation work. Besides, encouraging them further to raise awareness of other authorities in church and, of course, the confirmands. As we could see in the background part, women throughout history spoke up against oppression and made their voices heard. Though it seems like these women were fighting alone, it was a rather collective group who found themselves in a similar position. Also, today, the growing collective awareness about one's place in society forces research to focus on particular topics, pushes the media to report the issue, drives politics to change, and, therefore, people to relate to one another. That is why the theory was chosen. When the participants create awareness of gender sensitivity, people can change mindsets, creating feminist knowledge, solidarity, and creating agency. As Haraway (2013) says, gathering many single experiences leads to objectivity because it is not about a single woman's experience. It is the sum of their experiences, similar, different, but united

experiences that lead from a subjective to a collective perspective, a standpoint (Haraway, 2013).

3.1.1 Feminist Knowledge

By understanding the participant's experiences with structures in faith and church, the connection is made in how far these experiences create knowledge and contribute to

transferring knowledge to the confirmands. Gunew (1992) illustrates one important recourse

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