Copyright © 2014 by Arthur Perkins                                     Wordcount: approx. 101,000

12010 Clearlake North Road East                                          401 pages

Eatonville, WA 98328                                                           (double-spaced version)

(360) 832-6099









Chapter 1: My Credentials – the good, the bad, and the ugly


Chapter 2: The Issue and my Motivation to Pursue it


Chapter 3: God’s Credentials


Chapter 4: The Western Christian Church’s Viewpoint of the Nature of the Holy Spirit


Chapter 5: The Problems Associated with an Insistence Upon a Gender-Neutral or Masculine Holy Spirit


Chapter 6: The Benefits Associated with an Understanding of the Holy Spirit as a Fully-Gendered Female


Chapter 7: Reconciling Claims Against a Feminine Holy Spirit


Chapter 8: Scriptural Suggestions of a Feminine Holy Spirit


Chapter 9: Some Christian Churches that Appreciate the Feminine Nature of the Holy Spirit


Chapter 10: The Overt Causes of the Denial of a Feminine Holy Spirit


Chapter 11: The Root Cause of the Denial of a Feminine Holy Spirit




Chapter 12: An Informed Conjecture as to Why God Allowed the Western Church to Misunderstand the Nature of the Holy Spirit


Chapter 13: A Way for the Western Christian Church to Correct its Misunderstanding


Chapter 14: Implications for the Future




Appendix 1: Implications of God’s Transcendent Nature on the Orthodox Christian Understanding of God


Appendix 2: Transcendence vs. Immanence on the Nature of God


Appendix 3: The Inerrancy of Scripture



Appendix 4: Joint Paper on Theistic Evolution






Love was in the air at the time of the Pentecostal birth of the Church. And hope besides, a freshness of season, a joyful anticipation. Despite the anger and persecutions of those who knew not Christ against those who did, the Church willingly, thankfully and even possessively took up the Cross, marching boldly toward a paradise restored.

A few short centuries later the Western Church, greatly enlarged and enjoying the status of a state religion, had lost its newness and its joy. It was an institution now, a secular power. In the acquisition of this comfort and lofty position it now stood as a receiver of service, having forsaken the love of serving others. Far worse than that, it had lost the joy of loving God at the most basic and important level, that of natural intuition.

Some might think that this loss was an inevitable consequence of the easing of conditions for the Christians. No longer faced with persecution, they became soft of spirit and their fervor of worship decayed into indifference toward God.

Indeed, that was part of the problem. The Church always has been at her best when forced to face suffering and persecution. But looming over that external nudge toward decline was a much bigger dilemma, an internally-caused one that drove Christians away from their love of God because they could no longer see God with the intuitive clarity they possessed earlier.

This urge for reformation that stripped them of their knowledge of God was a desire to distance the Church from the sea of false notions and pagan beliefs with which she was surrounded. Sensing the great danger their Church faced from these competing ideas, many of which were lewd and corrupt, the leaders among the faithful strove to set their faith apart from the baser systems of belief in order to ensure its uniqueness and, above all, its purity. They intended to accomplish this with a thorough housecleaning and, energized with this objective, they pursued this task as if on a sacred mission.

By the time they were finished their objective was achieved beyond all rational expectations. Sexuality was completely divorced from the Christian faith as practiced by the mainstream Church. If the realization of that objective required a certain “correction” of Scripture in a few critical places, well, so be it. God certainly wouldn’t frown on the desire to purify Christianity. Not only were Mary and Joseph purged of sexual experience beyond the pain of childbirth and the necessity of breast-feeding, but God Himself, being considered above the baseness of sexual experience, was neutered. The Holy Spirit was changed from a feminine Being to a weakly masculine one, and, as a consequence, the Godhead was stripped of its family context and instead came to be viewed as a fellowship of brothers.

Gone was the intuitive basis for love, as represented by the Christian’s own family and spousal experience. In seeking God, the believer was forced to approach Him with agape love, having been made to forsake any hint of eros and the possessive love it engendered. From this complete lack of understanding of who God actually was, it was only a matter of time before indifference toward Him set in.

It doesn’t have to remain that way. The first love of God that embraced those who experienced the Pentecost can be reclaimed by the Church. What is required as the initial step toward regaining that love is to re-acquire the understanding of God possessed by the early Christians. It is the intent of this book to help toward reclaiming that understanding.



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