Supporting evidence that the Holy Spirit is Feminine

"The New Testament word - in the Greek - is sophia - also feminine. In fact"Sophia"Is the name for a goddess of wisdom in the Greek pantheon. It should be obvious that the Early Church, when reading the Greek Septuagint - the translation of the Old Testament for the Greek-speaking Jew - would have made the connection between that goddess and the Holy Spirit. Of course, a Gentile Christian would have known that the Holy Spirit was not a Greek goddess. Rather, he would have confessed that the Holy Spirit was the true Sophia in contrast to the pagan imitation."

SUPPORTING EVIDENCE THAT THE HOLY SPIRIT IS FEMININE

If any of you lack wisdom [Sophia], let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

- James 1:5

If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

- Luke 11:13


Perhaps the first argument which can be offered in support of the feminine gender of the Holy Spirit is Her association with"The spirit of wisdom" (Exodus 28:3; Ephesians 1:17). In both the Old and New Testaments, Wisdom is often personified in the feminine gender:

"Say that Wisdom is thy sister" (Proverbs 7:4)

"Wisdom has built a house for herself, and set up seven pillars" (Proverbs 9:1)


Proverbs chapters 8 and 9 are in fact an extended allegory of Wisdom depicted as a woman.

"Wisdom is known by her children" (Matthew 11:19; Luke 7:35)

"Therefore also said the Wisdom of God, I will also send them prophets and apostles ..." (Luke 11:49). In this text our Lord is equating the"Wisdom of God"With the Holy Spirit who provided Divine inspiration to those who wrote the Scriptures (2 Peter 1:21).


He refers to Wisdom in the feminine gender.

The Old Testament word for"Wisdom"Is chokmah which has the feminine ending.

The New Testament word - in the Greek - is sophia - also feminine. In fact"Sophia"Is the name for a goddess of wisdom in the Greek pantheon. It should be obvious that the Early Church, when reading the Greek Septuagint - the translation of the Old Testament for the Greek-speaking Jew - would have made the connection between that goddess and the Holy Spirit. Of course, a Gentile Christian would have known that the Holy Spirit was not a Greek goddess. Rather, he would have confessed that the Holy Spirit was the true Sophia in contrast to the pagan imitation.

The connection between the Holy Spirit and Sophia is more pronounced in the Apocrypha. The Apocrypha are writings from the Intertestamental Period which was contained in the Septuagint but are not included in our modern Bibles. (They are regarded as deutero- canonical by the Anglican Church).

For Sophia is a loving spirit... For the Spirit of the Lord filleth the world.

- Wisdom of Solomon 1:5,7

For Sophia, which is the worker of all things, taught me: for in her is an understanding spirit, holy, one only... For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty ... And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God and prophets. For God loveth none but him that dwelleth with Sophia.

- Wisdom chapter 7 (excerpts)

And thy counsel who hath known, except thou give Sophia, and send thy Holy Spirit from above?

- 9:7


In the writings of the Early Church, Wisdom (Sophia) is preserved as feminine (e.g. the Shepherd of Hermes)

Jesus associates the"spirit of truth"With the Holy Spirit (John 16:13). Sophia and the Holy Spirit share identical roles (1 Corinthians 2:7-11; Romans 5:5; 1 John 5:6-7 KJV). Were it not for the masculine bias of later theologians, the Church would likely have acknowledged the allegorical associations in the Old Testament as literal theophanies of the Holy Spirit.

The second argument which can be offered in support for the feminine gender of the Holy Spirit is found in the very names ascribed to God and the Holy Spirit. The name for God in the Hebrew language is"Elohim." Most scholars acknowledge that this word has a plural ending, which some use to suggest an Old Testament anticipation of the Trinity. What most scholars either do not know or care not to inform their constituents is that"Elohim"Is not the plural of"El" the masculine form of the name. It is plural of the feminine," Elowah." Strictly speaking, we can translate the Old Testament name for God as"goddesses."

Such a fact is naturally shocking to traditionalists who are largely ignorant of the origins of their faith. We do not favor, however, a translation of the name for God into the feminine because masculine pronouns are used in association with"Elohim." But we do argue that the use of the feminine ending by Divine Revelation ought to settle unequivocally that God's being encompasses both the masculine and feminine genders. Indeed, when describing man as made in God's image, the Scriptures say,

So God created man in his own image, in the image of God created he him; male and female created he them.

- Genesis 1:27


Thus indicating that both genders exist in the Godhead.

That the Holy Spirit is the designated representation of the feminine principle is further supported by the Hebrew word for"spirit." I quote now Jerome, the author of the Latin Vulgate:

In the Gospel of the Hebrews that the Nazarenes read it says," Just now my mother, the Holy Spirit, took me."Now no one should be offended by this, because"spirit"In Hebrew is feminine, while in our language [Latin] it is masculine and in Greek it is neuter. In divinity, however, there is no gender.

- Jerome's Commentary on Isaiah 11


This explanation contains an astonishing admission. First, it tells us that there was a tradition among a sect of Early Christians which believed that the Holy Spirit was our Lord's spiritual mother. Second, Jerome - a more orthodox figure cannot be imagined - admits that the Hebrew word for"spirit" (ruach) is feminine, meaning that for the 1st Century Christians - who were largely operating in the Aramaic world (Paul's churches were tiny in comparison) - the Holy Spirit was a feminine figure. It was lost in the translation from the Hebrew into the Greek, and then it was changed to a masculine gender when it was translated from the Greek into the Latin.

Finally, Jerome's theological bias leads him to believe the distinction of gender is unimportant. He believes there is no gender in God, therefore, it does not matter whether God is referred to as a"he"or a"she"or an"It", presumably. With many centuries of misogynist behavior by Christian leaders behind us, I think it does matter. We are not allowed to change one"jot or tittle"of the Law, and if God is represented as a being encompassing both the masculine and feminine genders, then we are foolish to hide that fact in our translations of the Sacred Text.

The third argument which can be offered is the example of early Christian leaders in how they handled this doctrine. In his Homily on Jeremiah 15, the learned Origen argued the case that the Holy Spirit was Christ's mother. In a more practical application, Methodius - also a leader with an impeccably orthodox reputation - states directly that the family is meant to reflect analogously the blessed Trinity:

[T]he innocent and unbegotten Adam being the type and resemblance of God the Father Almighty, who is uncaused, and the cause of all; his begotten son [Seth] shadowing forth the image of the begotten Son and Word of God; whilst Eve, that proceedeth forth from Adam, signifies the person and procession of the Holy Spirit.

- Ante-Nicene Fathers, vol. 6, p. 402


The Didascalia, a 3rd Century clergy manual, commanded the churches that," the deaconess should be honored by you as the Holy Spirit is honored." Thus, officially confirming that the role of the Holy Spirit is of a feminine nature.

It should be emphasized that we are not saying that the Holy Spirit is a woman. Neither is God the Father a man. We are made in God's image. God is not made in our image. We must maintain a theistic perspective, rather than a humanistic one. The Holy Spirit is not married to the Father, nor is She His wife in any human sense of the word. Rather, marriage is a creaturely reflection of the glorious unity which exists within the Trinity. As long as we remain loyal to the Ecumenical Creeds, we will not go astray with this doctrine.

In conclusion, we affirm that it is not impious, nor does it in any way diminish the deity of the 3rd Person, to address the Holy Spirit as a"She"rather than as a"He." While we do not favor the call for a gender neutral Bible, we do believe that a new translation of the Scriptures is in order - under the supervision of the Desposyni - which will correct the Latin biases which have been carried over from the Vulgate.

Supporting evidence that the Holy Spirit is Feminine
http://www.grailchurch.org/sophia.htm





THE APOCALYPSE OF THE SPIRIT-PARACLETE
The fulfillment of the promised divine eschatological instruction
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
Stephen E. Witmer, Divine instruction in Early Christianity   
F. B. Meyer, Love to the Utmost Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles D. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

“Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John .i.e. to be a prophet who hears God's words and repeats his message to man.”
M. Bucaille, The Bible, the Qur'n, and Science

“And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been.”
F. B. Meyer, Love to the Utmost

“The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial.”
Robert Kysar, John The Meverick Gospel

“But She—the Spirit, the Paraclete...—will teach you everything.”
Danny Mahar, Aramaic Made EZ)

“Grammatical nonsense but evidence of the theological desire to defeminize the Divine.”
Lucy Reid, She Changes Everything

“The functions of the Paraclete spelled out in verses 13-15... are all acts of open and bold speaking in the highest degree.”
David Fleer, Preaching John's Gospel

“The reaction of the world to the Paraclete will be much the same as the world's reaction was to Jesus.”
Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology

Bultmann calls the “coming of the Redeemer an 'eschatological event,' 'the turning-point of the ages.”
G. Ladd, A Theology of the New Testament

“The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.”
Benny Thettayil, In Spirit and Truth

“The divine Paraclete, and no lessor agency, must show the world how wrong it was about him who was in the right.”
Daniel B. Stevick , Jesus and His Own: A Commentary on John 13-17

Stephen Smalley asserts that “The Spirit-Paraclete ... in John's Gospel is understood as personal, indeed, as a person.”
Marianne Thompson, The God of the Gospel of John

“The Messiah will come and the great age of salvation will dawn (for the pious).”
Eric Eve, The Jewish context of Jesus' Miracles

“The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space.”
Daniel Rathnakara Sadananda, The Johannine Exegesis of God

“The Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world.”
Michael Welker, God the Spirit

The Paraclete's “Appearance means that sin, righteousness, and judgment will be revealed.”
Georg Strecker, Theology of the New Testament

“While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors.”
T. G. Brown, Spirit in the writings of John

“The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit.”
Michael Welker, The work of the Spirit

“The pneuma is the peculiar power by which the word becomes the words of eternal life.”
Robert Kysar, Voyages with John

“The gift of peace, therefore, is intimately associated with the gift of the Spirit-Paraclete.”
Francis J. Moloney, The Gospel of John

“This utopian hope, even when modestly expressed, links Jesus and the prophets to a much wider history of human longing.”
Harvey Cox, The Future of Faith

“Because of the presence of the Paraclete in the life of the believer, the blessings of the end-times—the eschaton—are already present.”
Robert Kysar, John

“They are going, by the Holy Spirit's power, to be part of the greatest miracle of all, bringing men to salvation.”
R. Picirilli, The Randall House Bible Commentary

“The Kingdom of God stands as a comprehensive term for all that the messianic salvation included... is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17).”
G. Ladd, A Theology of the New Testament


“But today is the day I declare that I am the one who has to save the humanity. I declare I am the one who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the desire of God, who has incarnated on this Earth to give its meaning to itself; to this creation, to human beings and I am sure through My Love and patience and My powers I am going to achieve it.

I was the one who was born again and again. But now in my complete form and complete powers I have come on this Earth not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the joy, the bliss that your Father wants to bestow upon you.”

THE MOTHER: Messiah-Paraclete-Ruh
December 2, 1979—London, UK


“I am the one about which Christ has talked... I am the Holy Spirit who has incarnated on this Earth for your realization.”

THE MOTHER: Messiah-Paraclete-Ruh
New York, USA—September 30, 1981


“Tell all the nations and tell all the people all over the Great Message that the Time of Resurrection is here. Now, at this time, and that you are capable of doing it.”

THE MOTHER: Messiah-Paraclete-Ruh
Cowley Manor Seminar, UK—July 31, 1982


“This is the transformation that has worked, of which Christ has talked, Mohammed Sahib has talked, everybody has talked about this particular time when people will get transformed.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Chistmas Puja, Ganapatipule, India—25 December 1997


“The Resurrection of Christ has to now be collective Resurrection. This is what is Mahayoga. Has to be the collective Resurrection.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Easter Puja, London, UK—11 April 1982


“Today, Sahaja Yaga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day�s Yuga Dharma. It is the way the Last Judgement is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the divine to achieve their meaning, their absolute, their Spirit.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
MAHA AVATAR, ISSUE 1, JUL-SEP 1980 (Date and place unknown)


“The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all all the scriptures of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“You see, the Holy Ghost is the Mother. When they say about the Holy Ghost, She is the Mother... Now, the principle of Mother is in every, every scripture — has to be there. Now, the Mother's character is that She is the one who is the Womb, She is the one who is the Mother Earth, and She is the one who nourishes you. She nourishes us. You know that. And this Feminine thing in every human being resides as this Kundalini.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview Oct 01 1983—Santa Cruz, USA


“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program Mar 22 1981—Sydney, Australia


“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Press Conference July 08 1999—London, UK

The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)





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