God as Unity

God is beyond human comprehension in a certain sense, but we can have a personal relationship with the Almighty. God is neither male nor female. God's revealed name is the Father, the Son, and the Holy Spirit. We can know something about God's nature through the Bible and Church Tradition, and through the guidance of the Holy Spirit in personal revelation. Yet we are still limited by human language and symbolism to grasp and articulate the ineffable mystery of the triune Godhead. If we are humble, we acknowledge what little we actually know.

As both women and men are made in the image of God, we can use language for God in both masculine and feminine terms. The truest way I have found to comprehend the nature of God is as the spiritual unity of the masculine and feminine dimensions of being. Again, God is not divided into male and female principles; God is pure spirit. When I refer to masculine and feminine principles, it is by way of analogy to our human condition and our ideas regarding the qualities typically associated with a particular gender. The creation story of Genesis and the marriage of man and woman teach that men and women together are a symbol of the sacred unity that exists in God. A man and woman being flesh of the same flesh and bone of the same bone, coming together in love and open to procreation, gives us a glimpse into the divine nature. God is the perfection of family relationship.  At the same time, both men and women are unique, equally valid images of the divine.

So when I point out that names like Ruah, the Hebrew for Spirit, and Hokmah and Sophia (Hebrew and Greek for Wisdom, respectively) are feminine in gender, that is not to say that God is a woman any more than God is a man. It is to emphasize that Elohim, the Hebrew name for God, is grammatically expressive of a divinity that perfectly contains the union of what we understand as male and female, and that this gives us a clue to follow.

To incorporate the language of Mother in reference to God, or to refer to the Holy Spirit as "she" in some cases, such as in the manifestation of the Spirit as Lady Wisdom, in no way infringes upon divine revelation. To call God both "he" and "she" simply equalizes theological language that has excluded the truth of the unity of God, that has historically been excessively patriarchal, resulting in untold damage to the psyche and spiritual life of all humankind. Not to mention the devastation of planet Earth, so often characterized in feminine terms and treated in ways that parallel violence toward women. Nevertheless, it would not be appropriate to change the revealed name of the Trinity--the Father, the Son, and the Holy Spirit. Also, for the matter of consistency, the use of male pronouns for all members of the Trinity in the liturgy is perhaps more efficacious. This would not exclude, however, sermons and homilies that focus upon the motherhood of God or references to God's "feminine face", as I have occasionally heard spoken by priests at Mass. Then again, referring to the Holy Spirit as she in some contexts in order to reflect the often bridal-maternal nature of this divine Person within the Trinity would most fully characterize God as divine family unity, that which our human family unity mirrors.

 Woman Clothed with the Sun by Duncan Long

Names like Spirit-Sophia, used by Catholic theologian Elizabeth A. Johnson, point to the personification of the Holy Spirit as "Lady" in the Wisdom Books of the Bible. Holy Wisdom as "she" is not merely a grammatical coincidence; it is a full-fledged theology of the Spirit of God in bridal-maternal terms. The Holy Spirit could rightly be called the mystical "feminine nature" of the Trinity. Like all members of the Godhead, the Spirit is fully an expression of divine unity. However, the "Mother Love" of God is most clearly revealed through the Third Person. And Mary, being the sanctuary of the Holy Spirit and Mother of the Church, reveals so personally the sacred feminine in divinity. Jesus said that those who have seen him have seen the Father. Likewise, a personal relationship with Mary helps us to "see" the Holy Spirit/Sophia. This is why, especially in a heavily patriarchal culture, Marian devotion must be emphasized and encouraged, not marginalized. More homilies, hymns and prayers to Mary in the liturgy, and fuller celebrations of her feast days (that is, a return to more traditional expressions of devotion), would provide a greater balance to our community worship.

How we name things does matter. A rose by any other name may very well smell as sweet, but the name of rose brings to mind vividly what the rose is and what it symbolizes. Exclusively male terms for God do not bring to our minds and hearts the truth of God's unity or the fullness of God's love. Woman must understand that she is as complete an expression of the image of God as is man, and man must also comprehend this revelation.

Ruah Elohim

"Again (v., 27), how could Adam (and Eve) be made in the image of the Elohim, male and female, unless the Elohim were male and female also? The word Elohim is a plural formed from the feminine singular ALH, Eloh, by adding IM to the word. But inasmuch as IM is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word Elohim the sense of a female potency united to a masculine idea, and thereby capable of producing an offspring. Now we hear much of the Father and the Son, but we hear nothing of the Mother in the ordinary religions of the day. But in the Kabbalah we find that the Ancient of Days conforms himself simultaneously into the Father and the Mother, and thus begets the Son. Now this Mother is Elohim." (http://www.sacred-texts.com/wmn/wb/wb59.htm)

When I met my husband, I asked him if he had a religion (big question for a first date!). He told me that he practiced Kabbalah, which I had never heard of, so of course I was intrigued. Kabbalah is basically Jewish mysticism. I found a book about this religion so that I could understand what my new boyfriend was into. In Kabbalah, the Tree of Life provides the framework for understanding spiritual levels of being and the nature of God. It's very complex, but the idea that captured my imagination was the explanation of the Hebrew word Elohim, which in English is translated as God. God is obviously a singular word, but when God speaks the words, "Let us" in the creation story of Genesis, we get a glimpse of the trinitarian nature of God, God in three persons. In Catholic tradition, the Son is begotten of the Father, and the Holy Spirit proceeds from both as the Love generated between them. But this begetting and proceeding is a simultaneous process, not a temporal one-after-the-other. I see the Spirit as the "Mother Love" of the Trinity.

 Mary and the Holy Spirit

As the initial, quoted paragraph above states, Elohim is comprised of a masculine plural added to a feminine noun. When I contemplate Catholic writer Thomas Merton's theology that Holy Wisdom (Sophia) is the Ousia of God, God's primordial essence of being, and that Sophia is inherent to (contained in) all three persons of the Trinity, the meaning of the word Elohim is perfectly crystallized. The Spirit of God is pictured in the creation story, hovering over the waters like a mother bird over her eggs, as the divine power of generation. In Hebrew, this person of the Trinity is named Ruah Elohim. As I have discussed before, Ruah is a feminine word. We find in Ruah Elohim, who is the Holy Spirit (Ruah Ha-Kodesh), the manifestation of the maternal aspect of God. The Holy Spirit is Lord, as the Nicene Creed states, not because the Spirit is particularly male or masculine, but because the Spirit is a divinely equal member of the Trinity along with the Father and the Son, both of whom Sacred Scripture calls "Lord".

It has become increasingly apparent to me that the Lady Wisdom of the Bible fleshes out, so to speak, the nature of the third person of the Trinity. Rather than remaining a kind of impersonal, ambiguous entity running the risk of becoming the marginalized member of the Godhead, we see clearly in Sophia the bridal-maternal character of the Holy Spirit. Furthermore, if we consider the profound indwelling of Mary by the Spirit of Wisdom, especially as articulated by St. Maximilian Kolbe, we can comprehend the basis of Marian devotion as a reflection of the intuitive understanding that the mission of the Holy Spirit is accomplished particularly through the Mother of God.

Kolbe goes so far as to say that Mary is a "quasi-incarnation" of the Holy Spirit, while being clear that this relationship is not the same in nature as the hypostatic union of the divine and human natures of Jesus, who is fully God and fully man. Mary is purely human, but Kolbe sees Mary as the ultimate sanctuary of the Holy Spirit, in as close a relationship as is possible of the strictly human with the divine. Mary does nothing apart from the Holy Spirit. Kolbe teaches that Mary's soul is completely permeated with the Holy Spirit, so her being is in perfect harmony with the mission of this Spirit of Wisdom. According to the saint, this is why Mary could call herself the Immaculate Conception at Lourdes. Because the Holy Spirit is the uncreated Immaculate Conception, Mary is the created Immaculate Conception. Therefore, veneration of Mary reflects adoration of the Holy Spirit.

It is also important to note that this inseparable union between Mary and the Holy Spirit does not obliterate Mary's unique personality and essential qualities as a human being. Because she was from her conception free from sin, Mary could most completely experience God's grace and achieve the holiness that the Spirit worked, and continues to work, in her. Precisely because she is not bogged down and separated from God by a sinful nature, Mary can be that much more Mary. I think that one reason people are so drawn to the Blessed Mother is that we quest for the "authentic self", in pop psychology terms. We see in Mary a fully actualized human being. This is the goal of all mystics who desire unity with God. The more we have Christ in us, the more our true selves we become. By losing ourselves we find ourselves, as Jesus taught his disciples about Life. 

At RCIA on Sunday, the teacher talked about prayer and its nature as a personal relationship with God. She said that we can focus prayer to any of the members of the Trinity, in whatever way brings us closer to God. She spoke of being initially confused about the Holy Spirit, but that she is now a "Holy Spirit person".  I shared my use of the Hebrew name Ruah for Spirit in my prayers. I find it very beautiful, and for me at this time in my journey, Ruah Elohim, such an eloquently poetic name, is my preferred call to God. It fills my imagination with an image of God that is both Father and Mother, with a focus on the immanent, maternal Presence (Shekinah) of our Holy Creator.

Simple Marian Devotions #2

At our local Family Dollar I can buy Catholic, glass jar candles for a couple of dollars. I have one with a picture of Our Lady of Guadalupe on it. The prayer reads, Merciful Virgin Mary of Guadalupe, show clemency, love and compassion to those who love you and search for your protection. May the sweet fragrance of roses reach your divine son, our Lord Jesus Christ, that he may hear our prayers. Wipe our tears and give us comfort and assistance. (concentrate on your desires). Amen. 

As a simple devotion, you can light the candle and say the prayer, adding your special needs and petitions. I have the candle burning right beside me as I write this. I am also listening to "An English Ladymass" on CD, which contains 13th- and 14th-century chant and polyphony in honor of the Virgin Mary. The lyrics are in Latin, so I don't understand them, but the women's voices are glorious, and the music is calming. I borrowed the CD from my library system and have others on the way. You can play music such as this and meditate upon the love and intercession of our heavenly Mother while making dinner, folding laundry, writing in your journal, or practicing yoga.

Today I went for a walk in the woods with my 8-year-old daughter. Luckily I had my Rosary in my purse, and I recalled how John Paul II had a regular practice of walking in nature while praying the Rosary. I got through most of the Luminous Mysteries before we had to go. There is something about a moving meditation that is especially gratifying.

 Pope John Paul II

I usually pray for a particular intention at the start of my Rosary recitations. Sharing our smallest worries and our deepest needs and sorrows, as well as our joys, hopes, and dreams, truly honors our Holy Queen. And we can trust that she will present them as the most fragrant and lovely bouquet of roses to her divine Son. In honoring her, we honor our Lord.

Why God Is Called Father

"A good book to read concerning power, authority and the politics of language is The Church and the Culture War by Joyce A. Little (Ignatius Press: San Francisco, 1995).
On page 148 of her book, Joyce Little discusses God as Father.  'Now the God of Israel is Holy (Psalm 99). The word "holy" is rooted in the word "separated" (1 Chron. 23:13). God, being pure Spirit, has a certain "separation" or otherness to His material creation. This otherness of God is further revealed when He sent His only Son to the world instead of Himself. Even though we are created in His image, God the Father keeps His distance from matter to a certain extent. For this reason, the title "Mother" is not appropriate for God, since the words: "mother" and "matter", are etymologically related (Latin root: mater-). God is not Mother Nature or Mother Earth. Also mothers during pregnancy are biologically joined to their child, but fathers are physically separated. Even though fathers love their children, there is still a certain degree of distance as compared to mothers. Once again this "separation" of father from child is related to the "separation" (Holiness) of God from creation. The God of Israel is called Father not because He is male, but because He is Holy' " (from the online article, "Mother God" @ http://users.binary.net/polycarp/momgod.html).

The above excerpt is one of the best explanations I have encountered regarding why God is specifically called Father. Though the Bible often uses maternal images to impart understanding of the nature of God, it never calls him "Mother".  Little's theology echoes that of George S. Montague in Our Father, Our Mother, with the idea that the male image of fatherhood reflects God's transcendence. While God is equally our Divine Mother, his official title, Father, is connotative of his separateness from creation; that is, we humans are not divine and neither is anything else in the material world. However, God does dwell among us in the 3rd Person of the Trinity, known as the Holy Spirit, who is often especially understood in bridal-maternal terms. But it is Mary, in her complete union with this Spirit of Wisdom, who best reflects the immanence of God's motherly nature. It is she who has been revealed, by Church Tradition through the Holy Spirit, with the titles Mother of God and Mother of the Church, to manifest for us an image of the sacred feminine by which we can most adequately experience God as daughter, bride, and mother.

 Madonna of the Rosary - Murillo

Using the traditional language, Jesus' incarnation as the God-man can be understood most simply by virtue of his having a divine Father in heaven and a human Mother on earth, making him both fully human and fully divine. His existence as a human being illustrates that we can literally see our Father God in him, and also glimpse God as Mother through his own Mother, Mary, for she is the Mother of God. The way Mary loves Jesus is the way God loves all of his children like a mother. And she also represents the divinized state of being to which we aspire, when we too will inherit a glorified body and live eternally with God as his children. Mary reigns as our Mother, our Sister, our Queen, our Intercessor and Advocate. She is the Mediatrix of All Graces, working in complete harmony with the Holy Spirit of Wisdom who dwells within her to bring about our salvation, not in an equal way to her Son, but uniquely with him.

It still hurts sometimes, this overwhelmingly masculine language ascribed to God. Why is the motherhood of God so hidden? I believe it is because Wisdom, the Sophia at the heart of God, who is equally part and parcel of all Persons of the Trinity, is the Holy of Holies. Without Mary, we just can't get at this mystery at all. Without Mary, the Christian story is truly impoverished and lacking in the fullness of our beautiful faith. Brothers and sisters in Christ, fully embrace God as your Father, for it is a privilege granted to us by our Savior, and also fully embrace Mary as your Mother, for she is Jesus' sweet and holy Gift of Love. With Mary, our family is complete.

My Marian Anniversary

It has been a year since I met the Mother of my Lord, the Virgin Mary. The anniversary was actually September 21, when in 2011 I followed her call to the Catholic Church in my town and discovered the Rosary Garden. The previous night I had been troubled with insomnia, particularly distraught over women's issues in society and my own personal struggles with my family of origin. I felt my essential role as a mother being attacked, and my heart was broken. Inexplicably, I prayed to Mary, for the first time in my life. In her garden I sat and talked to her. I cried and was comforted by her maternal, spiritual presence. Suddenly, I had hope. If I joined the Catholic Church, I could have Mary.

I started going to Mass shortly after this experience. I began to read books about Mary from the library and was like a starving person presented with a banquet and surrounded by roses. I didn't know how much I had needed a spiritual Mother, and the more I read, the more fascinated I became regarding all I did not know about the history of Christianity. I became interested enough to look into R.C.I.A., the Rite of Christian Initiation for Adults. But they were too far into the program at that point for me to jump in. Just this month I finally began the official process toward joining the Church, which I now love with all my heart.

I am still learning, and after a whole year, I am not any less enthusiastic about the Mother of God. She has continued to gently lead me back to her Son, who I had drifted from for so long. My daughter has been baptized in the Church and loves her weekly religious education classes. And I have been inspired in my writing in a way I hadn't been in years, through the awakening of passion and awe. So happy anniversary to me, and thank you Blessed Mother for enriching my life with your love, faith, beauty, and intercession. Hail, Holy Queen!

Simple Marian Devotions #1

I found that when I became interested in Marian devotions, it was difficult to know where to begin.  Now that I have had some time to develop certain practices, I would like to share them in a series that will hopefully be simple to follow.  As I have mentioned before, in my studies of the Chinese bodhisattva Kuan Yin, I noticed similarities between this being of compassion and Jesus and Mary.  In fact, Kuan Yin historically has taken on an undeniable likeness to the Blessed Mother.  Therefore it was easy for me to appropriate a Kuan Yin meditation chant by Lisa Thiel to an invocation of the spiritual presence of Mary.

Here are the original lyrics (you can listen to the song to learn the tune at http://www.youtube.com/watch?v=7t_9tbdNldI), Lisa Thiel - Part 1: "Waters of Compassion")--

Mantra--Namo Kwan Shi Yin Pu Sa
To the One Who hears all the cries of the world, I call to You to invoke Your grace
Mother of Compassion, Goddess of Mercy
I offer You all the burdens of my heart, That I may become empty, To be open to receive Your blessings
Mantra
This world is filled with suffering, Yet You, our Savioress, offer us solace
Mother of Compassion, Goddess of Mercy
I offer out into the world, All the love that you have given to me, For the sake of all sentient beings
Mantra

When I sing my version, which is acoustically nice to do in the shower, I begin with:
"To the one who hears all the cries of the world, I call to you to invoke your grace;
Mother of Compassion, Ave Maria; Mother of Compassion, Ave Maria."
Then I sing, "Hail Mary, Our Lady of Guadalupe; Holy Mary, the Virgin of Guadalupe;
Queen of Heaven with the moon under her feet; Queen of Heaven with the moon under her feet."

 Our Lady of Guadalupe with St. Juan Diego

You could incorporate the other lyrics by simply replacing "Savioress" with a Marian title that appeals to you, such as Benefactress, Advocate, or Mediatrix. It is also interesting to note that Paraclete, another name for the Holy Spirit, means "one who hears the cries." This devotion thus underscores the intimate union of Mary with the Spirit of Wisdom.

I think that praying in song is especially powerful, as the Psalms of the Bible attest, and chanting gets one into a calm, peaceful, and contemplative spiritual state. You could light a candle and meditate while singing this invocation, and of course offer other prayers as they come to mind.  To replace the mantra, Namo Kuan Shi Yin Pu Sa, which is Kuan Yin's full name, you can substitute whatever name for Mary that might rhythmically fit, such as "Stella Maris, Star of the Sea."

You are free to play around with whatever lyrics resonate most with you.  My version is a place to start. The tune Lisa Thiel created is lovely, as is her ethereal voice, and despite its origins in a "goddess" type tradition, the appropriation to Mary turns it into a beautiful Christian devotion.

Lady Wisdom (Sophia)--Emanation vs. Creation

Lady Wisdom in the Bible is described as an emanation, an eternal generation, and a creation, yet we see from the following explanation that, theologically, she cannot be all three of these things. Yet she could be both an emanation and an eternal generation, as Jesus, Wisdom Incarnate, indeed is:

Emanation is a necessary and infinite number of generations that extends from the nature of the One. Everything extending from it is therefore consubstantial. Eternal Generation is a necessary and numerically single bringing forth of the Person of the Son, not the divine nature of the Son eternally extending from the nature of the Father. The Father and the Son are therefore consubstantial. Creation is a voluntary act of God that begins in time. God creates by divine fiat, not by extensive emanation. This extends from the will of God, not the nature. Therefore, Creation and God are not consubstantial but distinct in essence. Do we not then see that Creation and redemption cannot extend from the nature of God or else it would be eternal and Consubstantial with him?  --from The Trinity by Gordon Clark, p. 115

In Wisdom 7 we find, "Wisdom is a breath of the power of God, and a pure emanation of the glory of the Almighty..."  That is clear enough, that she extends from God and is therefore consubstantial with Him. Her nature is divine.

In Sirach 24 Wisdom tells us, "I came forth from the mouth of the Most High, and covered the earth like a mist." This connotes something more like a birth, a bringing forth, an eternal generation. And we see Wisdom herself participating in the act of creation, covering the earth to make it teem with life, like a mother bird spreading herself over her eggs. Again, her nature is divine.

In Proverbs 8 Wisdom says of herself, "The Lord created me at the beginning of his work, the first of his acts of long ago." Here we have her as the first of all of God's creative acts, and we sense a certain but mysterious distinction between her and God. Her nature appears to be as a creation. Are there indeed two Wisdoms, as St. Augustine suggested, one created and one uncreated?

I think what we must do to understand this plurality, as well as anyone can possibly understand the nature of God and his relationship to his works, is to take all that has been written in regard to Lady Wisdom together and see if we can get a clearer picture. In the order that the Wisdom Books appear in the Bible, we follow a gradual revelation of the entirety of the nature of Sophia. Wisdom is unquestioningly eternal and consubstantial with God; therefore, we can certainly conceptualize her as the feminine aspect of the Godhead. However, we also see her as God's link with creation, a pure spirit who is sent to dwell in the earth and among God's people. Wisdom was created in this sense, that she was poured out into all of creation, permeating all things and bringing them to perfect order. She has become both an aspect of God and a part of the created universe.  "Whoever finds me finds life," she promises in Proverbs 8, hinting at both the physical and spiritual realms.

We can conclude that Jesus is indeed the Eternal Wisdom, but we also find in the liturgy of the Catholic Church the accommodation of these passages of Wisdom to Mary, the Throne of Wisdom. Catholic monk and spiritual writer Thomas Merton, in a letter, described Mary as a kind of personal manifestation of Sophia. The Catechism of the Catholic Church teaches that Mary is the dwelling of the Son and of the Holy Spirit (721). As I have previously put forth, Wisdom is clearly part and parcel of all members of the Holy Trinity (which Merton also affirms in the same letter), and therefore the idea of Wisdom indwelling Mary is compatible with official Church doctrine. Holy Wisdom in the Old Testament prefigures (is a type of) both Jesus and Mary in the New Testament, and indeed also prefigures (and is mystically synonymous with) the Holy Spirit.

We see the Blessed Mother as embodying the feminine, maternal qualities of God and possessing within her the pure spirit of Wisdom, who is at once emanation and eternal generation of God, as well as the binding force between God and creation, and a living being of creation herself. As the Church teaches, there is an inseparable spiritual connection between Jesus and his Mother. This great mystery is the mystery of the Incarnation of Jesus through Mary, and it is something that we can only contemplate and hope to someday grasp in its divine fullness.