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.

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!

Marian Devotion--to Restore the Sacred Feminine

When I was a kid my mother was fond of questioning, "Is nothing sacred?"  At the time I didn't really get what she meant.  Now I want to live a sacramental life, a life rooted in the practice of Catholicism.  In Hebrew, the phrase the fear of the Lord means reverence for God, the practice of true religion.  The fear of the Lord is largely absent in our secular culture, even in some of our churches.

One element of the sacred that needs to be restored is the embracing of the holy feminine.  Christians, pagans, and members of all the great world religions are recognizing the connection between the absence of a divine feminine presence in our consciousness and how this has manifested in the destruction of "Mother Nature".  Women, and our Earth, who is characterized always in feminine terms, are raped and degraded.  The imbalances of an overly patriarchal culture are reeking the havoc of war, poverty, pollution, extreme climate change, species endangerment and extinction, environmental destruction, and a serious shortage of drinking water.  Much of our food is not safe to eat, nor our products safe to use.  These issues are the result of a lack of the sacred in everyday life in general, and in particular of a feminine image of holiness.  Also, the dignity of women and all of humanity is threatened, and the broken family is a distressingly common phenomenon.  People intuitively feel like they have been orphaned of a spiritual mother, although they may not be able to put a finger on what is missing in their lives.

As Christians, we need Mary to restore this balance.  But there are road blocks that get in the way of embracing a Marian devotion.  Some say the patriarchy took over the Church and kicked the divine feminine, once known as the Great Mother, out of religious practice.  This is absolutely true of much of Protestant Christianity.  And it is true that some comments and attitudes of the early Catholic Church fathers were misogynist, blaming all of the world's woes on Eve exclusively, and by extension, on women in general.  Well, they were flawed, human men of their times.  But they also contemplated the unique role of the Virgin Mary and grew more and more in awe of her and what God has done through her.  They elevated her place in the Church to a level of extreme veneration.  The Holy Spirit worked to reveal Mary to these men as the ever-virgin, Divine Mother, the Mother of God.  And all of the Church's Marian dogmas reflect the understanding of her human but divinized nature, by virtue of partaking of the divinity of her son.

The Catholic Church embraces a God whose nature and qualities are both masculine and feminine.  The revelation of this truth is limited by the language we use and our human understanding; however, God as Mother is revealed through the Church (Ecclesia) herself, which is always referred to as "she", the Bride of Christ and his Mystical Body.  Mary is the most eminent member of the Church and is loved and revered as spiritual Mother.

We could invoke God in ways that reflect both the paternal and maternal aspects by using inclusive titles, such as Father-Mother God, God of Motherly Wisdom, Abba Sophia, Abba Shekinah, Abba Imma, or neutral names like Creator.  There is nothing theologically wrong with any of these, and I think there is a place for their use, especially in private devotion.  But in keeping with the revelation given to us by Jesus, Sacred Scripture, and the Tradition of the Church, we can pray to God the Father, Son, and Holy Spirit in the usual way, and allow the feminine presence of God (Shekinah) to be experienced through a rich Marian devotion.  For in Mary dwells Holy Wisdom, in her face is reflected the maternal light of God.  In her arms we are comforted by our holy Mother, Queen of Heaven.  We are not making Mary an idol when we do this, or worshiping her as God.  We are rather experiencing the motherhood of God through her.  She is immanent, she is human like us, and she is all that we, both women and men, aspire to be as divinized human beings.

This blog will explore the practices of a deep Marian devotion, one that points us to Jesus, converts us to the ways of God and a holy, sacramental life, and shows us the beauty of the divine feminine, the Great Mother, She Who Is.