A sensitive and evocative treatment of the role of the Holy Spirit in worship. 1017). Sebastian Brock, The Luminous Eye. In Christian theology, the gender of the Holy Spirit has been the subject of some debate in recent times. S. Harvey. 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. The reason behind this thought can be Curiously enough, the idea of the . The Holy Spirit: His gifts and activities (Pneumatology) 2: THD202: The doctrine of Salvation (Soteriology) 2: THD102: . The word for 'spirit' in Syriac, ruho (which is also the word for 'wind'), is grammatically feminine. Feminine Imagery for the Divine: The Holy Spirit, The Odes of Solomon, and Early Syriac Tradition. The grammatical gender of the word for "spirit" is feminine in Hebrew (רוּחַ, rūaḥ ), neuter in Greek (πνεῦμα, pneûma) and masculine in Latin (spiritus). 3. 157, 158 of Dr Gwynn's Introduction to the translations of select works of Aphraates and Ephraim in vol. 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. The Syriac language, which was in common use around AD 300, is derived from Aramaic. 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 . 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. A Feminine Church suggests a feminine Holy Spirit temples for your dwelling, and a resting (place) for the … BAPTISM AS PENTECOST APPENDIX 1. Download Download PDF. R. Lavenant, Orientalia Christiana Analecta 236 (1990) 195-206. Since His descent on Pentecost until the end of times, the Holy Spirit is the life-giving agent working within the Church. ''The Holy Spirit as Feminine in Early Syriac Literature'', Pages 73-88 in After Eve: Women, Theology and the Christian Tradition. S. Brock, "The Holy Spirit as Feminine in Early Syriac Literature," in J. Soskice (ed.) 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 pronouns used to address the Holy Spirit, however, are masculine. 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. 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. He outlines the history of different translations and notes how the feminine usage changed. The grammatical gender of the word for "spirit" is feminine in Hebrew ( רוּחַ, rūaḥ ), neuter in Greek ( πνεῦμα, pneûma) and masculine in Latin ( spiritus ). The present article discusses the main proof texts, spanning the 'Gospel according to the Hebrews' to a number of testimonies from the second century. As in the natural, so in the spiritual…a male Holy Spirit is incapable of birthing. The neuter Greek πνεῦμα is used in the Septuagint to translate the Hebrew רוּחַ. 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. Holy Spirit (in Hebrew is feminine, ruah; in Greek, neuter) is frequently associated with the birthing process (John 3:5; cf. The Holy Spirit sets apart the child of God for the ministry of God. By demonstrating a cultural and religious dialogue between the Cappadocians and . Of more significant import is what the Spirit's job may have been prior to Pentecost. Later Aramaic (Syriac) settled for masculine in context in accord with God being a He. . These Christians' writings contain a wealth of images of God--including many feminine images--that are not generally part of the Western Christian imagination. Holy Spirit is referred to with the feminine pronoun in almost all early Syriac writings, though later writings refer to it in the masculine.) 400. As it turns out, in the Old Testament, the Hebrew word for 'spirit' (ruwach) as in 'Spirit of God' is feminine. Syriac is a dialect of Aramaic, the language Jesus spoke. ↑ Wright's Syriac Literature, p. 33, following a statement in a late ms. (B. M. Orient. A full discussion of the rank and status of Aphraates is to be found on pp. F. A. Brunner (Notre Dame: University of Notre Dame Press, 1959), pp. In early Christian literature in these languages, the Holy Spirit is therefore discussed in feminine terms, especially before c. A.D. I do believe that it is possible that Jesus may have had a relationship to the . an early date) are not very logical. 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 266-277. The word used in Syriac to refer to the Holy Spirit, 'ruha', was originally feminine in Syriac, as it is in Hebrew. 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. The Spiritual World Vision of St Ephrem, Rome, 1985, 143, and idem, The Holy Spirit as Feminine in Early Syriac Literature, in: After Eve. The Holy Spirit - A Person or Power? "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. "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. R. Lavenant, Orientalia Christiana Analecta 236 (1990) 195-206. XII.5). However, the Divine Feminine ideal in the early church was not limited to Motherhood. ; ↑ The acrostic arrangement has actually enabled . . I AM EL SHADDAI. The only available book on the Holy Spirit in the Old Testament was done in 1976 by Leon J. 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. 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. The Holy Spirit imparts anointing, illumination, and guidance for the Church (2 Corinthians 1:21; 1 John 2:20, 27; Rom 8:14). to describe the Holy Spirit's action in baptism, in the Eucharist, and in the Holy Order. Her other works are predominantly poetry or fiction. Notice something from Matthew Henry's Commentary on the Whole Bible: Gen 1:1-2. This is the norm in the three main monuments of early Syriac literature, the Acts of Thomas, and the writings of Aphrahat and Ephrem. ), The Cosmography of Paradise: The Other World from Ancient Mesopotamia to Medieval Europe (Warburg . The Spirit is feminine to the Syriac church (as the ancient Aramaic ruach/spirit was fem ), unlike Greek and Latin grammar. She states that the feminine nature is indicated by the feminine gender used in Hebrew when referring to God's Spirit. Women, Theology and the Christian Tradition, ed. On the Holy Spirit in Syrian liturgy more intensively, see Sebastian P. Brock, The Holy Spirit in the Syrian Baptismal Tradition (Poona, India: 1979). 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. 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. The first Christians, all of. Some ancient Christian traditions, such as the Syriac church, refer to the Holy Spirit as mother. The Female Pronoun for God in Numbers 11:15 by Nicholas Ansell. Edited by Soskice, Janet Martin. 142-150.312-330; cf. in light of the Syriac Patristic literature. THE HOLY SPIRIT AND THE EUCHARIST 7. The neuter Greek πνεῦμα is used in the Septuagint to translate the Hebrew רוּחַ. 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 . After Eve (Basingstoke: Marshall Pickering, 1990), S. Coakley, "Femininity' and the Holy Spirit . 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 . come (fem. The Advocate, the Holy Spirit whom the Father will send in my name, (THH201) History of the Early Church (1-4 centuries . 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. 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. Extracted from Burkitt's book Early Eastern Christianity, the third lecture concerns the theology of Eastern Christianity. 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 . xiii of the Select Library of Nicene and post-Nicene Fathers. 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). See: Yet, despite that grammatical fact, some point to that term as proo f of a male Holy Spirit. 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. (Library 11, commentary in Isaiah, chapter 11: Library 2, commentary. The grammatical gender of the word for " spirit " is feminine in Hebrew (רוּחַ, rūaḥ ), neuter in Greek (πνεῦμα, pneûma) and masculine in Latin (spiritus). probable that this was not a prominent idea in the early Syriac literature. THE HOLY SPIRIT AND MARY 8. 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. "The Holy Spirit as Feminine in Early Syriac Literature." In After Eve: Women, Theology and the Christian Tradition (ed. 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. 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.). To be "born of the Spirit" is a function of the feminine nature of Holy Spirit. 3 In the Wisdom of Solomon, the notions "spirit" and "wisdom" are often associated with each . The Holy Spirit is equal with the Father and the Son. "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. See . 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. 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. 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 According to the deeper understanding of the early Syriac tradition, a Christian believer is one who is led by the Spirit of the Messiah. 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 . by Ernest L. Martin, Ph.D., 1991. This Doctrinal Report concerns the Spirit of God. Holy Spirit is referred to with the feminine pronoun in almost all early Syriac writings, though later writings refer to it in the masculine.) ), 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.) "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. In fact, the Holy Spirit is regularly construed as feminine in Syriac literature until the . 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 made unexpected feminine appearances in ancient Hebrew traditions. 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. 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. 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. In Micah 7.6) So here is some additional external evidence from an unrelated source that the Holy Spirit was originally considered feminine. "The Edessan Martyrs and Ascetic Tradition", V Symposium Syriacum 1988, ed. themes related to the Holy Spirit that are presented in the above-mentioned early Syriac sources. 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 Her other works are predominantly poetry or fiction. Feminine-Maternal Images of the Spirit in Early Syriac Tradition by Emmanuel Kaniyamparampil of Carmelaram Theology College Janet Martin Soskice, London, 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). Holy Spirit is referred to with the feminine pronoun in almost all early Syriac writings, though later writings refer to it in the masculine.) Wood. ''The Holy Spirit as Feminine: Early Christian Testimonies and Their Interpretation'', HTS Teologiese Studies / Theological Studies 72:1 (2016): . John 1:13, 1 John 4:7b . 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