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Diplomarbeit DIPLOMARBEIT Titel der Diplomarbeit „Nicht mitzuhassen, mitzulieben bin ich da.“ Die Rolle der Frau bei Gertrud von le Fort aufgezeigt anhand der Werke „Die Letzte am Schafott“, „Die Frau des Pilatus“ und „Das Gericht des Meeres“ Verfasserin Karina Binder angestrebter akademischer Grad Magistra der Philosophie (Mag.phil.) Wien, 2013 Studienkennzahl lt. Studienblatt: A 332 Studienrichtung lt. Studienblatt: Deutsche Philologie Betreuer: Ao. Univ.-Prof. Mag. Dr. Wynfrid Kriegleder Seite 2 Vorwort An den Beginn dieser Arbeit möchte ich ein großes Dankeschön stellen! Dieses sei zunächst meinem Betreuer, Professor Wynfrid Kriegleder, ausgesprochen. Er hat sich nicht nur der Betreuung meiner Arbeit angenommen, sondern stand auch stets für Fragen zur Verfügung. Besonders danken möchte ich auch all jenen, die mir im Gespräch halfen, das Thema und die Arbeit reifen zu lassen. Danke meiner Freundin Monika Streinesberger für den Aufwand des Korrekturlesens. Und zuletzt sei meinen Eltern ein tiefer Dank ausgesprochen. Sie haben mir nicht nur das Studium ermöglicht, sondern mich auch die Jahre hindurch immer unterstützt, gestärkt und ermutigt. Danke! Wien, im Jänner 2013 Karina Binder Seite 3 Inhaltsverzeichnis 1. Einleitung ............................................................................................................................ 5 2. Christliche Literatur – eine Geschichte ............................................................................... 9 2.1. Gertrud von le Forts Zugang zu Dichtung und Literatur ........................................... 18 2.2. Gertrud von le Forts Weg in die katholische Kirche ................................................. 20 3. Gertrud von le Fort – Das Leben der Dichterin ................................................................ 25 3.1. Das Elternhaus der Dichterin ..................................................................................... 25 3.2. Studienjahre, Reisen, Wahlheimat Oberstdorf .......................................................... 30 4. Theologisch-anthropologische Aussagen zum Wesen der Frau ....................................... 32 4.1. Das Ewig-Weibliche im Kontext der katholischen Frauenbewegung ....................... 32 4.2. Das Ewig-Weibliche bei Gertrud von le Fort ............................................................ 35 4.3. „Die ewige Frau“ ....................................................................................................... 39 4.3.1. Die ewige Frau – Maria .................................................................................... 41 4.3.2. Die Frau in der Zeit .......................................................................................... 49 4.3.2.1. Die Virgo ................................................................................................. 49 4.3.2.2. Die Sponsa .............................................................................................. 52 4.3.3. Die zeitlose Frau – Die Mater ........................................................................... 55 5. Dichterische Reflexion und Ausgestaltung des Frau-Seins bei le Fort ............................. 58 5.1. „Die Letzte am Schafott“ ........................................................................................... 58 5.1.1. Inhalt ................................................................................................................. 60 5.1.2. Die Darstellung der virgo in „Die Letzte am Schafott“ .................................... 62 5.1.2.1. Blanche de la Force ................................................................................. 62 5.1.2.2. Marie de l’Incarnation ............................................................................. 77 5.1.3. Resümee – „Die Letzte am Schafott“ ............................................................... 83 5.2. „Die Frau des Pilatus“ ............................................................................................... 85 5.2.1. Inhalt ................................................................................................................. 86 5.2.2. Die Darstellung der sponsa in „Die Frau des Pilatus“ ...................................... 88 5.2.3. Resümee – „Die Frau des Pilatus“ .................................................................. 101 Seite 4 5.3. „Das Gericht des Meeres“ ....................................................................................... 103 5.3.1. Inhalt ............................................................................................................... 104 5.3.2. Die Darstellung der mater in „Das Gericht des Meeres“ ................................ 106 5.3.3. Resümee – „Das Gericht des Meeres“ ............................................................ 115 6. Zusammenfassung ........................................................................................................... 117 7. Bibliografie ..................................................................................................................... 120 8. Anhang ............................................................................................................................ 128 8.1. Abstract .................................................................................................................... 128 8.2. Lebenslauf ............................................................................................................... 129 Seite 5 1. Einleitung Zu Beginn des 20. Jahrhunderts wird im theologischen Diskurs die Frau und die Frage nach ihrem Sein und Wesen immer mehr ins Zentrum der Aufmerksamkeit gerückt. Viele gebildete Frauen und Männer innerhalb der katholischen Kirche äußerten sich ausführlich und sehr qualifiziert zu dieser Frauenfrage und legten Abhandlungen zur Geschlechteranthropologie und speziell Untersuchungen über das Wesen der Frau vor.1 Gertrud von le Fort zählt zu ihnen. Es gelingt ihr, so Edith Stein in einem Brief, mit dem theoretischen Werk Die ewige Frau einen Schlussstrich unter all die unzähligen Diskussionen und Auseinandersetzungen zu ziehen, die in den letzten Jahrzehnten geführt wurden. Edith Stein sieht darin alles auf seine letzten Wurzeln zurückgeführt und an seinen Platz gestellt.2 Gertrud von le Fort (1876-1971) war im deutschsprachigen Raum die führende katholische Schriftstellerin der damaligen Zeit. In ihr sah man einen „an klassischen Vorbildern geschulte[n] Meister der Novelle“3, wobei betont werden muss, dass le Fort nicht nur eine Schriftstellerin war; Grenzmann bezeichnet sie als „die Theologin unter den Dichtern unserer Zeit.“4 Ihre Werke wurden in unzählige Sprachen übersetzt. Lore Berger schreibt: „Im allgemeinen könnte man sagen, daß ‚nichts Menschliches ihr fremd ist‘, auch nicht im 20. Jhd., mit dessen Problemen sie sich eingehend beschäftigt. Der Gedanke einer alles umfassenden Ordnung liegt ihrem Werk zugrunde, das unermüdlich alle Dinge immer wieder in den rechten Zusammenhang rück[t] [sic!], ihnen ihren Platz anweist, der in letzter Sicht nur im Hinblick auf die Ewigkeit gesichert erscheint.“5 Gertrud von le Fort maßt sich nun aber nicht an eine Theologin zu sein. Focke erläutert: „[Sie] will keine Theologin sein, sie ist Dichterin. Aber weil auch die Dichtung, gemäß ihrer Weltauffassung, nicht außerhalb Gottes stehen kann, so ist ihr auch die Dichtung religiös und theologisch. So erscheint le Forts theologische Ideenwelt – sie hat übrigens auch Theologie studiert – immer in ihre Dichtung eingekleidet, eine Dichtung, deren letzte Begründungen im religiös-theologischen Raum liegen.“6 Trotz des damals so großen Bekanntheitsgrades Gertrud von le Forts ist sie der heutigen mittleren und jüngeren Generation eher unbekannt.7 Es gibt die Gertrud von le Fort- 1 vgl.: Sabine Düren: Die Frau im Spannungsfeld von Emanzipation und Glaube, S. 15 2 vgl.: ebd., S. 95 3 Lore Berger: Der „Heimweg“ zu den ewigen Ordnungen im Werk Gertruds v. le Fort, S. 8 4 Wilhelm Grenzmann: Gott und Mensch im jüngsten deutschen Roman, zit. n.: Sabine Düren: Die Frau im Spannungsfeld von Emanzipation und Glaube, S. 93 – Grenzmanns Werk erschien 1948. 5 Lore Berger: Der „Heimweg“ zu den ewigen Ordnungen im Werk Gertruds v. le Fort, S. 8 6 Alfred Focke: Gertrud von le Fort. Gesamtschau und Grundlagen ihrer Dichtung, S. 318 f. 7 vgl.: Roswitha Goslich: Orientierungssuche im Zeitalter der Angst, S. 11 Seite 6 Gesellschaft zur Förderung christlicher Literatur, welche sich für eine andauernde, aktuelle le Fort-Rezeption einsetzt. Diese findet aber nicht nur von religionsphilosophischer, theologischer und kulturgeschichtlicher Seite her statt, sondern auch von literaturwissenschaftlicher. Allein seit 2007 sind es nicht wenige Publikationen, die erschienen sind. Beispielhaft seien einige angeführt: 2011 erschien eine Monografie von Maria Eschbach zu le Forts Hymnen an die Kirche.8 Joël Pottier schrieb einen Aufsatz, in dem er sich den beiden Offizierstöchtern und katholischen Dichterinnen Gertrud von le Fort und Ruth Schaumann widmete.9 2010 erschienen im Sammelband Freie Anerkennung übergeschichtlicher Bindungen zwei Aufsätze von Richard Faber10 und Joël Pottier11, die le Fort zum Thema haben. 2008 befasste sich Pottier in einem Aufsatz mit le Fort und dem französischen „renouveau catholique“.12 Eine Monografie unter dem Titel Literarische Entwürfe und Formen der Wandlung im Werk Gertrud von le Forts13 wurde 2007 von Aleksandra Chylewska-Tölle verfasst. Für das Jahr 2006 sei Gudrun Trausmuth mit ihrer Dissertation zum Thema Das Element Predigt in erzählender
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