81-4. ), Thomae Evangelium, 1998, ‘Logion 101’, in, Van Oort, J., 2012, ‘The Holy Spirit and the early church: The experience of the spirit’. 22)." 18. and the deaconess in the position of the Holy Spirit’. That it did is suggested by a passage in the Gospel according to Philip, a work preserved only in Coptic (among the Nag Hammadi finds) but probably having a Syrian background; here, at §17 we find: ‘Some have said, “Mary conceived of the Holy Spirit”. 12. As we have just seen with Theophilus, Irenaeus, the, feminine is sometimes found as an archaic reminiscence of, Jewish Christianity in later Greek writers. E.g. ), and in the Harklean New Testament. It is clearly found in the, And the apostle arose and sealed them (…): Come, compassionate, heart, and seal them in the name of the Father and the Son and, of the glorification of ‘the Father, the Lor, Spirit, His Wisdom’) (cf. 17’, in S.G. Hall (ed.). [Julie M Hopkins; Europäische … To be sure, he must address the many fears raised by the term, This volume claims to be the first book-length study of the Jewish woman in Renaissance drama. Access scientific knowledge from anywhere. Drijvers, ‘The 19th Ode of Solomon’, Journal of Theological Studies 31 (1980), pp. It seems to have been the same Jewish and/or Jewish, ‘gnostic’ texts, but I deliberately excluded these texts from, Christian traditions and concepts, which became forgotten in, mainstream Christendom, were kept alive in ‘heretical’, It would be completely wrong to state that the image of the, Holy Spirit as a woman and mother is simply caused by the, are (nearly) always feminine. Benz 1963; V, Bank 1977), both the very influential John W, also very influential Nikolaus Ludwig Graf von Zinzendorf, were deeply influenced by Makarios. The grammatically feminine … In some sense or other it seems likely that the King and the Queen are to be identified as the Father and the Holy Spirit; in any case, this was the Christian reading of the poem in antiquity. Here, the true Mother is the Holy Spirit. IV, pp. Wisdom is equated with the Holy Spirit and both are considered to be feminine. Cp. As long as a man has not taken a wife he loves, and reveres God his Father and the Holy Spirit his Mother. Epiphanius, Panarion 21, 2, 3 (Simon Magus called Helena the Holy Spirit). §50 [An invocation to the Spirit in the context of the Eucharist.] . 20. . "Reading between the Lines: Sarah and the Sacrifice of Isaac (Gen. Greek bishop and apologist Theophilus wrote for instance: God made everything through His Logos and Sophia, for ‘by His, Logos the heavens were made firm and by His Spirit all their, Similarly the three days prior to the luminaries [cf. 5. Elsewhere, in the Hymns on the Church (25.18), Ephrem compares God to a wetnurse: Another example of the imagery can be found in the writings of the Syrian Orthodox theologian and scholar, Moses bar Kepha (died 903): ‘the Holy Spirit hovered over John the Baptist and brought him up like a compassionate mother’. The author of the Gospel according to Philip clearly sees the Spirit as female, and it is this, evidently Semitic, tradition that is represented in a number of early Syriac works where we encounter the Spirit as Mother. 16. For Greek writers see S. Hirsch, Die Vorstellung von einem weiblichen pneuma hagion (Diss. speaking of the Holy Spirit as feminine really abounds. the eucharist] the name of the Mother [= the Holy Spirit]). 3. The masculine ruha qaddisha. 33. Thus in the Hymns on the Resurrection, 1:7, Accordingly in the Prologue of the Gospel of John the Old Syriac treats Mellta, the Logos, as feminine, and this usage is reflected, not only in the fourth-century writer Ephrem (which is to be expected);(12) but also very occasionally in texts of the fifth, or even later centuries,(13) even though in the Peshitta revision the gender had already been altered to masculine. 2 Chron. Apart from the image of, a Mother, Syrian and other Jewish Christians str, to the Spirit the motherly features which Jewish prophetic, writings like Isaiah (49:15–15; 66:13) find in God. Other passages where the feminine is kept are Matt. his view is not idencal to the Spirit) is the female aspect of God. ; for an example see note 19. The present article discusses the main proof texts, ranging from the ‘Gospel according to the, Hebrews’ to a number of testimonies from the second century, and/or Symeon, who even influenced ‘modern’ Protestants such as John W, Moravian leader Count von Zinzendorf. In 1998 Horbury also published a book drawing together their substance under the general theme "Jewish Messianism and the Cult of Christ." 30. Origenes, 1901, ‘Homilies on Jeremiah’, in E. Klostermann (ed. 14. If this text is really taken for true, then, something female is inherent to God. Join ResearchGate to find the people and research you need to help your work. On this see my The Holy Spirit in the Syrian Baptismal Tradition (Syrian xChurches Series 9, 1979), pp. Syri 86, p. 32). Fenqitho II, p. 65a (in a prayer which on other grounds must belong at least to c.7th century), p. 272b; VI, p. 107b, etc. It argues that in order to reorder social relations for life-giving of any former colonized group, their vision of the future must be decolonized and brought into dialogue with the missio Christi which encapsulates an eschato-decolonial vision. With reference to, Murray (1975:313–319), Chorbishop Seely Joseph Beggiani (2014:81), reduces this. Three stages can be identified: Chr. cit., S.P. Homily on Nativity, line 151; on Epiphany, line 298 (both in Patrologia Orientalis40). Sie sind Ausdruck christlicher Frömmigkeit und haben Theologie wie bildende Kunst tief beeinflußt. 1.13 ‘is promised’, 2 Tim. Finally, in the early seventh-century version known as the Harklean (a masterpiece of mirror translation) ruha is regularly treated as masculine wherever it refers to the Holy Spirit. [For ‘compassionate mother’ the Syriac has nothing corresponding.] Comm, on Prologue of John (ed. There can be no doubt that it will make a valuable contribution to the study of Early Modern drama. As far as extant early Syriac literature is concerned, however, neither Wisdom nor the Shekhina is at all prominent. "Who are you then, that we may answer those who sent us?" Through close analysis of Elizabethan plays, sermons and commentaries, Michelle Ephraim explores the ways in which Protestant playwrights represented the queen as a Jewish woman in attempts to, The saying of Jesus in Matt 10:34 that he has “not come to bring peace, but a sword,” seems at odds with the general tenor of his life and teachings. In one of the stronger essays, Willy Rordorf describes the liturgical and creedal context in which most exposition of, and commentary upon, scripture was conducted. Get this from a library! Such cults are well documented from Palmyra and Hatra from a rather earlier period. Situated within relational spirituality, the article suggests a possibility of decolonizing the eschatological future from a Bemba futuristic perspective. the latter ask. Epiphanius, 1915, ‘Panarion 30, 17, 6’, in K. Holl (ed.). Then even later in the Wisdom literature, including Proverbs and the apocryphal books of Wisdom and Sirach, this holy spirit of God was identified with Lady Wisdom (Prov. Clearly it is important to recover an awareness of, and a sensitivity to, this female imagery already present in the tradition, for it is only by regaining this sensitivity that it is possible to attain to a better appreciation of the fullness of the Godhead: by restricting ourselves to only fatherly images (or only motherly images), we will end up with a very unbalanced view of God. First of all, it is important to look at these texts in historical perspective, for over the course of time practice can be observed to change. 14.I only menon here Nag Hammadi wrings such as the Apocryphon of John. Wisdom is equated with the Holy Spirit and both are considered to be feminine. In these passages we have clear evidence of a Trinity envisaged as consisting of Father, Mother and Son. Early in the Gospel according to John, a vivid scene portrays John the Baptist interrogated by emissaries from "the Pharisees" in Jerusalem. Jacques Guillet, S.J., discusses the ways in which the Christological reading of Hebrew scripture by the first Christian communities produced an oral Jesus-tradition that led, Targum fashion, to the first written gospels. feminine) He Himself always rejoiced [Prov, The text identifies Wisdom with the Holy Spirit. the Mother is without a doubt the Holy Spirit. 3.16, where the Peshitta uses the feminine: ‘The Spirit of God dwells (‘amra, feminine) in you’. 2.For this and related Jewish texts, see e.g. Frey 2012:593–606; Luomanen 2012:1–2, 235–243), but all specialists, agree that it was of Jewish Christian provenance. [The Syriac again removes the reference to the Spirit as ‘mother’.]

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