THE HOLY SPIRIT AND MARY 8. The plurality of persons in the Godhead, Father . In it, Jerome says that the Holy Spirit is expressed in the feminine gender and is considered The Mother in law of the soul. The Holy Spirit sets apart the child of God for the ministry of God. 3. Originally delivered as one of the St. Margaret's Lectures for 1904, the contents of this booklet are focused on aspects of the Syriac-speaking Church. To be "born of the Spirit" is a function of the feminine nature of Holy Spirit. In the Gospel of the Hebrews, the Holy Spirit is seen as Christ's mother and also the power that transports him to the mountain of his transfiguration. Sebastian Brock in The Holy Spirit as feminine in early Syriac literature, examines the use of the feminine pronoun for the Holy Spirit in Syriac, and how this purely grammatical feature might have affected its role. R. Lavenant, Orientalia Christiana Analecta 236 (1990) 195-206. In the course of the fifth century it began to be treated as a masculine noun by Syriac writers: Sebastian Brock, 'The Holy Spirit as feminine in early Syriac literature', in Soskice, Janet Martin (ed. As it turns out, in the Old Testament, the Hebrew word for 'spirit' (ruwach) as in 'Spirit of God' is feminine. Holy Spirit is referred to with the feminine pronoun in almost all early Syriac writings, though later writings refer to it in the masculine.) Greek has neuter as well as masculine and feminine. A Study in Early Syriac Tradition, London, 1975, esp. BAPTISM AS PENTECOST APPENDIX 1. THE HOLY SPIRIT AS FEMININE IN EARLY SYRIAC LITERATURE INDEX OF BIBLICAL REFERENCES INDEX OF SYRIAC PASSAGES QUOTED IN TRANSLATION INDEX OF PERSONS, PLACES, SELECT TERMS The neuter Greek πνεῦμα is used in the Septuagint to translate the Hebrew רוּחַ. Genesis 17 "And when Abram was ninety-nine years old and the LORD appeared to Abram, and He said to him, 'I am El Shaddai, walk before me, and be perfect." Genesis 17:1 Hence, the Holy Spirit was conceived as being sometimes a man and sometimes a woman..with room for the Spirit with Feminine attributes not off For another perspective&#8211;I must remember the reality of man being made in the Image of God. pret the 'mother' of Gen. ii. In early Christian literature in these languages, the Holy Spirit is therefore discussed in feminine terms, especially before c. A.D. "Remembering Pain: Syriac Historiography and the . This Doctrinal Report concerns the Spirit of God. With a keen awareness of the tradition of Syrian Christianity, Brock begins his exploration with the role of the Holy Spirit in the Syriac Bible. He outlines the history of different translations and notes how the feminine usage changed. . Three stages can be identified: (1) In the earliest literature up to about AD 400 the Holy Spirit is virtually always treated grammatically as feminine. Because His breasts were full, Her other works are predominantly poetry or fiction. eadem, 'Feminine imagery for the divine: the Holy Spirit, the Odes of Solomon, and Early Syriac Tradition', St. Vladimir's Theological Quarterly 37 (1993), 111-39. eadem, 'Spoken words, voiced silence: Biblical women in Syriac tradition', JECS 9 (2001), 105-31. She has been a university Philosophy lecturer, Chief Executive of Feed the Minds and the United Society for Christian Literature, Editor of the journal Christian, and . From an Early Christian perspective, the Gospel of Thomas has Jesus name the Holy Spirit as "mother," and one can see that trend identified in Greek and Latin literature, whilst the Syriac and Aramaic traditions, by virtue of the Spirit being feminine in their languages, continue to use maternal and feminine language for the Holy Spirit. The spirit talks sometimes with a masculine and sometimes with a feminine voice . F. A. Brunner (Notre Dame: University of Notre Dame Press, 1959), pp. come (fem. Women and Religion Series. She states that the feminine nature is indicated by the feminine gender used in Hebrew when referring to God's Spirit. The way Cady as a young divorced woman pastor became a target for vitriolic attacks is for Ursic more significant than the fact that the two were eventually acquitted of heresy. (Note. Introduction. The Syriac language, which was in common use around AD 300, is derived from Aramaic. The God with Breasts: El Shaddai in the Bible by David Biale. Women, Theology and the Christian Tradition, ed. The pronouns used to address the Holy Spirit, however, are masculine. In fact, the Holy Spirit is regularly construed as feminine in Syriac literature until the . 142-150.312-330; cf. ), renewer of human beings in her giving birth to eternal life, reside in these believers, who are the beloved of our lord jesus christ, and purify and sanctify them from all the scars of their bodies; and may they become for you (fem.) "Reading between the Lines: Sarah and the Sacrifice of Isaac (Gen. 22)." ''The Holy Spirit as Feminine in Early Syriac Literature'', Pages 73-88 in After Eve: Women, Theology and the Christian Tradition. Feminine Imagery for the Divine: The Holy Spirit, The Odes of Solomon, and Early Syriac Tradition. 4 A "fourteenth-century fresco depicting the Trinity at a church near Munich, Germany, images the Holy Spirit as feminine." 5 Count Nikolaus von Zinzendorf called the Holy Spirit mother.6 John 1:13, 1 John 4:7b . This is the norm in the three main monuments of early Syriac literature, the Acts of Thomas, and the writings of Aphrahat and Ephrem. XII.5). A Feminine Church suggests a feminine Holy Spirit "Feminine Imagery for the Divine: the Holy Spirit, the Odes of Solomon, and Early Syriac Tradition," St. Vladimir's Theological Quarterly 37( 1993) 111-39. However, the Divine Feminine ideal in the early church was not limited to Motherhood. themes related to the Holy Spirit that are presented in the above-mentioned early Syriac sources. Later Aramaic (Syriac) settled for masculine in context in accord with God being a He. The Bible refers to the personified Heavenly Wisdom (Hagia Sophia) in feminine terms… In many languages, such as Syriac, the word translated "spirit" takes the feminine gender. Holy Spirit (in Hebrew is feminine, ruah; in Greek, neuter) is frequently associated with the birthing process (John 3:5; cf. I AM EL SHADDAI. See, e.g., J. Murray in amply documenting the femininity of the Spirit in Syriac Christianity affirms: 'For Aphrahat the ascetic, just as in the Odes of Solomon and in the Acts of Judus Thomas , the place of Mother is occupied by the Holy Spirit (Ruha is always construed as feminine in early Syriac, including the authentic works of Ephrem)' (ibid., p.143). A striking aspect of this tradition is the imagery used for the Spirit, including: compassionate mother, fire, olive oil, as well as the more common image of dove. By demonstrating a cultural and religious dialogue between the Cappadocians and . These Christians' writings contain a wealth of images of God--including many feminine images--that are not generally part of the Western Christian imagination. The Holy Spirit made unexpected feminine appearances in ancient Hebrew traditions. The Holy Spirit imparts anointing, illumination, and guidance for the Church (2 Corinthians 1:21; 1 John 2:20, 27; Rom 8:14). The Female Pronoun for God in Numbers 11:15 by Nicholas Ansell. After Eve (Basingstoke: Marshall Pickering, 1990), S. Coakley, "Femininity' and the Holy Spirit . The neuter Greek πνεῦμα is used in the Septuagint to translate the Hebrew רוּחַ. Biblical teaching about the Holy Spirit is clear enough, but the opinions of men (prompted primarily by new theological speculations originating within the fourth century) have clouded the whole issue of a just what the Holy Spirit is, or what its role was in the . Download Download PDF. Syriac is a dialect of Aramaic, the language Jesus spoke. Burkitt provides a brief survey of the work of Aphraates, Philoxenus of Mabbug, Ephraim the Syrian, and Rabbula. In two previous articles, I discussed the place and role of both the doctrine and the experience of the Holy Spirit in the Early Church (Van Oort 2011;2012). Early advocates of Sophia, pastors Susan Cady and Hal Taussig were tried for heresy in the Methodist Church for daring to speak of God as She. For Semitic languages, such as ancient Syriac, the earliest liturgical tradition and established gender usage for referring to the Holy Spirit is feminine. Feminine imagery for the divine: the Holy Spirit, the Odes of Solomon, and early Syriac tradition @inproceedings{Harvey1993FeminineIF, title={Feminine imagery for the divine: the Holy Spirit, the Odes of Solomon, and early Syriac tradition}, author={Susan Ashbrook Harvey}, year={1993} } S. A. Harvey; Published 1993; Art The prayers address the feminine Spirit, who is called . As in the natural, so in the spiritual…a male Holy Spirit is incapable of birthing. A sensitive and evocative treatment of the role of the Holy Spirit in worship. The Spirit is feminine to the Syriac church (as the ancient Aramaic ruach/spirit was fem ), unlike Greek and Latin grammar. ), companion of the firstborn, come (fem. The Holy Spirit - A Person or Power? THE TRANSITION TO A POST-BAPTISMAL ANOINTING IN THE ANTIOCHENE RITE APPENDIX 2. The Syriac custom of referring to the Holy Spirit in feminine grammar was popular in the second through fourth centuries, and Revelation of the Magi does this, so it is almost certain it has . ↑ Wright's Syriac Literature, p. 33, following a statement in a late ms. (B. M. Orient. Each is found in the context of Christian initiation and each is addressed to a feminine deity who is asked to come to be present in the ritual. an early date) are not very logical. The word used in Syriac to refer to the Holy Spirit, 'ruha', was originally feminine in Syriac, as it is in Hebrew. I do believe that it is possible that Jesus may have had a relationship to the . Concerning the Church, the Syriac Orthodox Church believes the Church is the body of true believers in Christ, and that the Head of the Church is Our Lord God Jesus Christ. The only available book on the Holy Spirit in the Old Testament was done in 1976 by Leon J. Janet Martin Soskice, London, A full discussion of the rank and status of Aphraates is to be found on pp. It is important to realise that the image of the Holy Spirit as Mother is by no means confined to Syriac writers or to those working in a Semitic milieu. xiii of the Select Library of Nicene and post-Nicene Fathers. "Middle Syriac" (Middle-Edessan Aramaic), most commonly known as "Classical Syriac" or "Literary Syriac" ( ܟܬܒܢܝܐ Kṯāḇānāyā ), represents the most important period in the history of the language, marked by notable literary, liturgical and cultural development and expansion, from the third to the thirteenth century. Yet, despite that grammatical fact, some point to that term as proo f of a male Holy Spirit. Of more significant import is what the Spirit's job may have been prior to Pentecost. . In addition to Jewish mysticism, the author of the Odes also valued feminine representation of the divine, as for example in the description of God's Spirit in feminine terms (see Ode 36:1, quoted above). The Holy Spirit as feminine: Early Christian testimonies and their interpretation. Feminine Imagery for the Divine: The Holy Spirit, the Odes of Solomon, and Early Syriac Tradition. According to the deeper understanding of the early Syriac tradition, a Christian believer is one who is led by the Spirit of the Messiah. The Spirit being in the feminine, along with similar ideation and wording as the Dead Sea Scroll, are factors in this Aramaic literature being considered first century. I single out one instance: in n. 5 to Ode 19 it is argued that the treatment of the Holy Spirit as feminine implies an "early date" (a term which means, to judge from remarks elsewhere, late first century A.D.). The Spiritual World Vision of St Ephrem, Rome, 1985, 143, and idem, The Holy Spirit as Feminine in Early Syriac Literature, in: After Eve. Because gender weakness is frowned upon in the passages cited above as well as the proscription against homosexuality in both Testaments, the Holy Spirit must be identified as functionally feminine. See . An essential background to the occurrence of the Holy Spirit as Mother is, of course, the fact that the Hebrew word for Spirit, ruach, is in nearly all cases feminine. 3 In the Wisdom of Solomon, the notions "spirit" and "wisdom" are often associated with each . -----. The word for 'spirit' in Syriac, ruho (which is also the word for 'wind'), is grammatically feminine. J.J. Hurtak: "The Spirit is not called ' it ' despite the fact that pneuma in Greek is a neuter noun. (THH201) History of the Early Church (1-4 centuries . "Gazing at the Holy Mountain: Images of Paradise in Syriac Christian Tradition," in: A. Scafi (ed. In the early eastern Syriac church, followers of Jesus regularly depicted the Spirit as feminine. The present article discusses the main proof texts, spanning the 'Gospel according to the Hebrews' to a number of testimonies from the second century. R. Lavenant, Orientalia Christiana Analecta 236 (1990) 195-206. The Holy Spirit's strategic relationship to the understanding of the truth. "I have told you this while I am with you. Feminine-Maternal Images of the Spirit in Early Syriac Tradition by Emmanuel Kaniyamparampil of Carmelaram Theology College 1 The Holy Spirit as Feminine: Early Christian Testimonies and Their Interpretation Abstract The earliest Christians—all of whom were Jews—spoke of the Holy Spirit as a feminine figure. Most of the persons, of whom I am aware, who advocate the restoration of the Divine Feminine to Christianity believe that Jesus was a worshiper of the Feminine Divine either in the form of Asherah, Sophia or even Isis the Egyptian goddess. Since His descent on Pentecost until the end of times, the Holy Spirit is the life-giving agent working within the Church. "The Edessan Martyrs and Ascetic Tradition," V Symposium Syriacum 1988 , ed. From an Early Christian perspective, the Gospel of Thomas has Jesus name the Holy Spirit as "mother," and one can see that trend identified in Greek and Latin literature, whilst the Syriac and Aramaic traditions, by virtue of the Spirit being feminine in their languages, continue to use maternal and feminine language for the Holy Spirit. Thus Hippolytus, writing in Greek c.200, describes Isaac as an image of God the Father, his wife Rebecca as an image of the Holy Spirit, and their son Jacob as an image of Christ - or of the . Notice something from Matthew Henry's Commentary on the Whole Bible: Gen 1:1-2. Alwyn Marriage's ten published books include two theology books, Life-Giving Spirit: Responding to the Feminine in God (SPCK) and The People of God: A Royal Priesthood (DLT). The Holy Spirit is the One who seals and anoints (associated with sealing). The Advocate, the Holy Spirit whom the Father will send in my name, The Syriac language (/ ˈ s ɪr i æ k /; Classical Syriac: ܠܫܢܐ ܣܘܪܝܝܐ ‎ / Leššānā Sūryāyā, Leshono Suryoyo), also known as Syriac Aramaic (Syrian Aramaic, Syro-Aramaic) and Classical Syriac ܠܫܢܐ ܥܬܝܩܐ (in its literary and liturgical form), is an Aramaic dialect that emerged during the first century AD from a local Aramaic dialect that was spoken in the ancient . [19] Edited by Soskice, Janet Martin. . 2. S. Brock, "The Holy Spirit as Feminine in Early Syriac Literature," in J. Soskice (ed.) ''The Holy Spirit as Feminine: Early Christian Testimonies and Their Interpretation'', HTS Teologiese Studies / Theological Studies 72:1 (2016): . ), After Eve: women . Extracted from Burkitt's book Early Eastern Christianity, the third lecture concerns the theology of Eastern Christianity. Janet Martin Soskice; Women and Religion; London: Collins Marshall Pickering, 1990) 73-88. Her other works are predominantly poetry or fiction. The first Christians, all of. Holy Spirit is referred to with the feminine pronoun in almost all early Syriac writings, though later writings refer to it in the masculine.) 1017). THE HOLY SPIRIT AND THE EUCHARIST 7. to describe the Holy Spirit's action in baptism, in the Eucharist, and in the Holy Order. 400. 24 as the Holy Spirit, but otherwise it seems to have left little trace on the more orthodox writers of the fourth and fifth centuries (even though the Holy Spirit continues to be con strued grammatically as a feminine in Syriac texts as late as the sixth and seventh centuries). temples for your dwelling, and a resting (place) for the … The reason behind this thought can be The function of the Holy Spirit in the New Testament age is well known and several books have been written on the subject. The Spirit of the Messiah and the Believers. Sebastian Brock, The Luminous Eye. Holy Spirit is referred to with the feminine pronoun in almost all early Syriac writings, though later writings refer to it in the masculine.) On the Holy Spirit in Syrian liturgy more intensively, see Sebastian P. Brock, The Holy Spirit in the Syrian Baptismal Tradition (Poona, India: 1979). Alwyn Marriage's ten published books include two theology books, Life-Giving Spirit: Responding to the Feminine in God (SPCK) and The People of God: A Royal Priesthood (DLT). in light of the Syriac Patristic literature. ; ↑ The acrostic arrangement has actually enabled . . Church doctrine regards the Holy Spirit as a person, not a force like magnetism. Kateusz cites scholars of the early Syrian church such as Sebastian Brock, who basing their findings on their studies of the ancient baptism liturgy and of the other ch literature of Syriac church during its first four centuries, believe that in this time period the Holy Spirit was almost always envisioned as feminine. by Ernest L. Martin, Ph.D., 1991. See: See Brock, "The Holy Spirit as Feminine in Early Syriac Literature," 8 . In Christian theology, the gender of the Holy Spirit has been the subject of some debate in recent times. The neuter Greek πνεῦμα is used in the Septuagint to translate the Hebrew רוּחַ. "The Edessan Martyrs and Ascetic Tradition", V Symposium Syriacum 1988, ed. The book explores the rich symbolism of the Holy Spirit as a mother bird with hovering wings within early Syriac sacramental liturgies, proto-monastic rites of initiation, hymnody and teaching on prayer and spiritual states of inspiration and contemplation. In Micah 7.6) So here is some additional external evidence from an unrelated source that the Holy Spirit was originally considered feminine. 157, 158 of Dr Gwynn's Introduction to the translations of select works of Aphraates and Ephraim in vol. Finding Holy Spirit Mother. Simona Rich video on Feminine Holy Spirit In the linked video Simona Rich explains the femininity of the Holy Spirit and why the early church disguised this information. Up until the fifth century, the Syriac church used the feminine pronoun of the Holy Spirit, regarding her as "our Mother." The idea of a Father-Mother-Son Trinity was popular enough in the fifth century to draw the criticism of Augustine (Trin. Some ancient Christian traditions, such as the Syriac church, refer to the Holy Spirit as mother. (Library 11, commentary in Isaiah, chapter 11: Library 2, commentary. The most complete example of an early Christian novel about an historical figure, the third-century Acts of Thomas contains within it two prayers that are strikingly similar in style and content. The Holy Spirit: His gifts and activities (Pneumatology) 2: THD202: The doctrine of Salvation (Soteriology) 2: THD102: . probable that this was not a prominent idea in the early Syriac literature. The grammatical gender of the word for " spirit " is feminine in Hebrew (רוּחַ, rūaḥ ), neuter in Greek (πνεῦμα, pneûma) and masculine in Latin (spiritus). "Feminine images cluster around the Spirit, as the Syriac word for spirit, ruha, is itself feminine." "An early stream of Aramaic-Syriac Christian tradition portrayed the Spirit as feminine. Curiously enough, the idea of the . Wood. "The Holy Spirit as Feminine in Early Syriac Literature." 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