OCTOBER23
New member
http://www.pistissophia.org/The_Holy_Spirit/the_holy_spirit.html
There is currently much talk of "feminine issues," particularly in social and political contexts. This growing awareness of gender-related matters was not something ignored by the early Church and the writers of ancient religious texts. As we see in this article by Dr. Hurtak, the notion of femininity played an extremely important and significant role in the thinking and belief system of the intertestamental authors. Far from being the overbearing patriarchal advocates as they are often portrayed, more recent findings reveal an innate sensitivity and appreciation for the feminine aspect of Divinity than has been previously suspected. For this reason, this particular article becomes a meaningful and insightful contribution to the current discussion of the role of the female in modern times. Once more we find a rich and profound history reshaping the future even as it unfolds before our eyes.
A new response to the "image" of the Holy Spirit is taking shape quietly in scholarly circles throughout the world, as the result of new findings in the Dead Sea Scriptures, the Coptic Nag Hammadi and intertestamental texts of Jewish mystics found side-by-side the writings of the early Christian church. Scholars are recognizing the Holy Spirit as the "female vehicle" for the outpouring of higher teaching and spiritual rebirth. The Holy Spirit plays varied roles in Judeo-Christian traditions: acting in Creation, imparting wisdom, and inspiring Old Testament prophets. In the New Testament She is the presence of God in the world and a power in the birth and life of Jesus.
The Holy Spirit became well-established as part of a circumincession, a partner in the Trinity with the Father and Son after doctrinal controversies of the late 4th century AD solidified the position of the Western Church. Although all Christian Churches accept the union of three persons in one Godhead, the Eastern Church, particularly the communities of the Greek, Ethiopian, Armenian, and Russian, do not solidify a strong union of personalities, but see the figures uniquely differentiated, but still in union. Moreover, the Eastern Church places the Holy Spirit as the Second Person of the Trinity with Christ as the Third, whereas the Western Church places the Son before the Holy Spirit. In the Old Testament and the Dead Sea Scrolls the Holy Spirit was known as the Ruach or Ruach Ha Kodesh (Psalm 51:11). In the New Testament as Pneuma (Romans 8:9). The Holy Spirit was not rendered as "Holy Ghost" until the appearance of the 1611 Protestant King James Version of the Bible. For the most part, Ruach or Pneuma have been considered the spiritual force or presence of God. The power of this force can be seen in the Christian church as the "gifts of the Spirit" (especially in today's tongues- speaking Pentecostals). The Holy Spirit was also a source for Divine guidance and as the indwelling Comforter.
Likewise in Hebrew thought, Ruach Ha Kodesh was considered a voice sent from on high to speak to the Prophet. Thus, in the Old Testament language of the prophets, She is the Divine Spirit of indwelling sanctification and creativity and is considered as having a feminine power. "He" as a reference to Spirit has been used in theology to match the pronoun for God, yet the Hebrew word ruach is a noun of feminine gender. Thus, referring to the Holy Spirit as "she" has some linguistic justification. Denoting Spirit as a feminine principle, the creative principle of life, makes sense when considering the Trinity aspect where Father plus Spirit leads to the Divine Extension of Divine Sonship.
The Spirit is not called "it" despite the fact that pneuma in Greek is a neuter noun. Church doctrine regards the Holy Spirit as a person, not a force like magnetism. The writings of the Catholic fathers, in fact, preserve the vision of the Spirit encapsulating the "peoplehood of Christ" as the Bride or as the "Mother Church." Both are feminine aspects of the Divine. In the Eastern Church, Spirit was always considered to have a feminine nature. She was the life -bearer of the faith. Clement of Alexandria states that "she" is an indwelling Bride. Amongst the Eastern Church communities there is none more clear about the feminine aspect of the Holy Spirit as the corpus of the Coptic-Gnostics. One such document records that Jesus says, "Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away to the great mountain Tabor [in Galilee]."
The 3rd century scroll of mystical Coptic Christianity, The Acts of Thomas, gives a graphic account of the Apostle Thomas' travels to India, and contains prayers invoking the Holy Spirit as "the Mother of all creation" and "compassionate mother," among other titles. The most profound Coptic Christian writings definitely link the "spirit of Spirit" manifested by Christ to all believers as the "Spirit of the Divine Mother." Most significant are the new manuscript discoveries of recent decades which have demonstrated that more early Christians than previously thought regarded the Holy Spirit as the Mother of Jesus.
One text is the Gospel of Thomas which is part of the newly discovered Nag Hammadi texts (discovered 1945-1947). Most are composed about the same time as the Biblical gospels in the 1st and 2nd century AD. In this gospel, Jesus declares that his disciples must hate their earthly parents (as in Luke 14:26) but love the Father and Mother as he does, "for my mother (gave me falsehood), but (my) true Mother gave me life." In another Nag Hammadi discovery, The Secret Book of James, Jesus refers to himself as "the son of the Holy Spirit." These two sayings do not identify the Holy Spirit as the mothering vehicle of Jesus, but more than one scholar has interpreted them to mean that the maternal Holy Spirit is intended.
There is currently much talk of "feminine issues," particularly in social and political contexts. This growing awareness of gender-related matters was not something ignored by the early Church and the writers of ancient religious texts. As we see in this article by Dr. Hurtak, the notion of femininity played an extremely important and significant role in the thinking and belief system of the intertestamental authors. Far from being the overbearing patriarchal advocates as they are often portrayed, more recent findings reveal an innate sensitivity and appreciation for the feminine aspect of Divinity than has been previously suspected. For this reason, this particular article becomes a meaningful and insightful contribution to the current discussion of the role of the female in modern times. Once more we find a rich and profound history reshaping the future even as it unfolds before our eyes.
A new response to the "image" of the Holy Spirit is taking shape quietly in scholarly circles throughout the world, as the result of new findings in the Dead Sea Scriptures, the Coptic Nag Hammadi and intertestamental texts of Jewish mystics found side-by-side the writings of the early Christian church. Scholars are recognizing the Holy Spirit as the "female vehicle" for the outpouring of higher teaching and spiritual rebirth. The Holy Spirit plays varied roles in Judeo-Christian traditions: acting in Creation, imparting wisdom, and inspiring Old Testament prophets. In the New Testament She is the presence of God in the world and a power in the birth and life of Jesus.
The Holy Spirit became well-established as part of a circumincession, a partner in the Trinity with the Father and Son after doctrinal controversies of the late 4th century AD solidified the position of the Western Church. Although all Christian Churches accept the union of three persons in one Godhead, the Eastern Church, particularly the communities of the Greek, Ethiopian, Armenian, and Russian, do not solidify a strong union of personalities, but see the figures uniquely differentiated, but still in union. Moreover, the Eastern Church places the Holy Spirit as the Second Person of the Trinity with Christ as the Third, whereas the Western Church places the Son before the Holy Spirit. In the Old Testament and the Dead Sea Scrolls the Holy Spirit was known as the Ruach or Ruach Ha Kodesh (Psalm 51:11). In the New Testament as Pneuma (Romans 8:9). The Holy Spirit was not rendered as "Holy Ghost" until the appearance of the 1611 Protestant King James Version of the Bible. For the most part, Ruach or Pneuma have been considered the spiritual force or presence of God. The power of this force can be seen in the Christian church as the "gifts of the Spirit" (especially in today's tongues- speaking Pentecostals). The Holy Spirit was also a source for Divine guidance and as the indwelling Comforter.
Likewise in Hebrew thought, Ruach Ha Kodesh was considered a voice sent from on high to speak to the Prophet. Thus, in the Old Testament language of the prophets, She is the Divine Spirit of indwelling sanctification and creativity and is considered as having a feminine power. "He" as a reference to Spirit has been used in theology to match the pronoun for God, yet the Hebrew word ruach is a noun of feminine gender. Thus, referring to the Holy Spirit as "she" has some linguistic justification. Denoting Spirit as a feminine principle, the creative principle of life, makes sense when considering the Trinity aspect where Father plus Spirit leads to the Divine Extension of Divine Sonship.
The Spirit is not called "it" despite the fact that pneuma in Greek is a neuter noun. Church doctrine regards the Holy Spirit as a person, not a force like magnetism. The writings of the Catholic fathers, in fact, preserve the vision of the Spirit encapsulating the "peoplehood of Christ" as the Bride or as the "Mother Church." Both are feminine aspects of the Divine. In the Eastern Church, Spirit was always considered to have a feminine nature. She was the life -bearer of the faith. Clement of Alexandria states that "she" is an indwelling Bride. Amongst the Eastern Church communities there is none more clear about the feminine aspect of the Holy Spirit as the corpus of the Coptic-Gnostics. One such document records that Jesus says, "Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away to the great mountain Tabor [in Galilee]."
The 3rd century scroll of mystical Coptic Christianity, The Acts of Thomas, gives a graphic account of the Apostle Thomas' travels to India, and contains prayers invoking the Holy Spirit as "the Mother of all creation" and "compassionate mother," among other titles. The most profound Coptic Christian writings definitely link the "spirit of Spirit" manifested by Christ to all believers as the "Spirit of the Divine Mother." Most significant are the new manuscript discoveries of recent decades which have demonstrated that more early Christians than previously thought regarded the Holy Spirit as the Mother of Jesus.
One text is the Gospel of Thomas which is part of the newly discovered Nag Hammadi texts (discovered 1945-1947). Most are composed about the same time as the Biblical gospels in the 1st and 2nd century AD. In this gospel, Jesus declares that his disciples must hate their earthly parents (as in Luke 14:26) but love the Father and Mother as he does, "for my mother (gave me falsehood), but (my) true Mother gave me life." In another Nag Hammadi discovery, The Secret Book of James, Jesus refers to himself as "the son of the Holy Spirit." These two sayings do not identify the Holy Spirit as the mothering vehicle of Jesus, but more than one scholar has interpreted them to mean that the maternal Holy Spirit is intended.
