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

Here I won’t attempt to lighten the narrative with humor. The root cause of the denial of a feminine Holy Spirit is so overwhelmingly tragic and has been so terribly harmful to the human race that humor is simply not appropriate here. It would be like laughing at a funeral or, like the drunk Lee Marvin in the movie Cat Ballou, seeing all the lit candles and responding by singing “Happy Birthday” in front of a casket. It would be as repulsive as the recent billboard ad on behalf of a septic company regarding their honey wagons: We Haul Milk on Weekends. Enough.

In Chapter 10 I speculated on some contemporary causes of the initial attempt to cleanse the Church of matters sexual.   This chapter will pursue a more basic reason for that divorce of sexuality from Christianity.

Having dwelt on the background fact that the Church has felt it necessary to clean up the Christian faith by removing sexuality from its most important elements, including the Godhead and Mary, the question that it naturally elicits is why that is so. Whatever the basic reason, it must have been deeper than mere pride or the notion of independence or the influence of sexually-oriented contenders for the faith that resided outside the boundaries of Christianity, because the resulting changes to Holy Scripture required a desperation of motive quite beyond what straightforward theological issues might be capable of eliciting. Here I turn to my humble opinion, reinforced by a not-so-humble assertion that is based on a rather deep understanding of what I have read on the subject, including the most important source, Scripture.

Without a doubt the most fundamental reason for considering all sex as beneath the purview of religion, including the monogamous marital relationship ordained and approved by God, is the sinful nature of man following the fall of Adam and Eve. This can easily be discerned by reviewing the Scriptural account of the fall and its aftermath, starting with the fall in Genesis 2:18 and 21-25:

“And the Lord God said, It is not good that the man should be alone; I will make him an help fit for him. . . And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; and the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed.”


The Bible doesn’t say explicitly that Adam and Eve had intercourse before their fall. The sequence of events as chronicled in Genesis may be interpreted, in fact, to raise the possibility that they did not. Nevertheless, we don’t know that, nor do we know how long they were together before they fell from grace. What we do know is that they were fully equipped for intercourse and that Adam, at least, through his statement of cleaving unto his wife, was fully aware of what that equipment was for.

Being aware of that use, he was not ashamed of it. The innocence that Adam and Eve enjoyed before their fall was not their freedom from sexuality. To the contrary, it was their freedom from shame.

Then came the fall, as noted in Genesis 3:6 and 7:

“And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.”

We find that the shame of sexuality came immediately after the fall and was a direct consequent of it. The fall, as many theologians perceive, caused the spiritual death of mankind. Before the fall, I would suggest, the Holy Spirit indwelt man as is the case with Christians. Partaking of the Tree of the Knowledge of Good and Evil, I would suggest further, caused the substitution of the spirit of man for the Spirit of God, giving man a mind of a thoroughly secular nature, one that, while acknowledging the existence of God, was unable to commune with Him with the intimacy that both he and God once enjoyed.

Despite the freedom from sin that Jesus’ crucifixion and resurrection obtained for mankind, the Church continued to cling to the shame associated with sex. More will be said later about this.

An important factor that feeds on the sexual shame that resulted from the Fall and attempts to submerge it, has to do with our misunderstanding of history. This misunderstanding came about largely as a result of the rejection of the Biblical narrative in favor of secular views regarding mankind’s history. Darwinian evolution and its partner, uniformitarianism, were two very influential contributors to the false understandings associated with secular knowledge. Ironically, the Church purged the good information instead of the bad, getting rid of sexuality and the Biblical creation narrative while retaining false and essentially mythical views of the world around us.   The unnecessary association of sexuality with sin, amplified by a misunderstanding of history, along with an undue absorption with self and individuality, I would suggest, is the root of most of the current difficulties faced by the modern Christian Church.

As for our secular misunderstandings, I believe both logically and with my heart that the primary secular paradigms of evolution and uniformitarianism, including the consequent understanding of the age of the earth and of civilization, are blatantly and, with the aid of modern scientific knowledge, demonstrably false, as discussed in Appendix 4. Instead, I believe that the Genesis creation story represents far more truth than theologians generally acknowledge and, being inspired by the Holy Spirit, is not a redaction of earlier myths. Scriptural details regarding the initial nature of the earth that typically are considered to be difficult to comprehend and hard to believe can be rendered intuitively obvious with the understanding that a drastic natural regime change occurred at the time of Noah’s Flood that was planetary in scope and violent beyond imagination. I supply details of this understanding in my book Family of God.


During the time that the most ancient patriarchs of the human race dwelt on the earth, according to my current understanding, mankind achieved a rather high level of civilization and sophistication. This isn’t difficult to imagine, given the nearly thousand-year lifetimes of our ancestors. That lengthy duration is far greater than the mere three hundred years that have passed since Isaac Newton invented the calculus and turned physics into a hard, mathematically-rich science with enormous practical applications. Given the rapidity with which our own technology has grown and the world consequently has changed since Newton, it is rather natural to think that in some endeavors the progress that could have been made by our ancestors over the course of a millennium may well have resulted in a degree of sophistication which exceeded that of our own society.

In all likelihood, our most ancient forebears probably possessed an advanced knowledge of the physical sciences. They may also have had a deep understanding of God and of man’s relationship with this Diety, which embraced a knowledge of Jesus Christ, including His future sojourn on earth and His mission here, as well as a comprehension of the Godhead as a divine Family. From hints embedded within myths and customs associated with the remnants of this ancient knowledge, this understanding probably included a view of the Trinity as having begun out of the selfless separation of the original One into a divine partnership. Within this partnership the original One subsequently united in love with His divine Complement. In doing so, He restored the unity of the Godhead in a love-inspired sharing arrangement that richly fulfills the prophetic words of Adam in Genesis 2:24 and repeated by Jesus in Matthew 19:5:

“For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh.”

This gender-based union of the male divine Will and the female divine Means resulted in the birth of creation, the glory of which is represented by the divine Word or the divine Actuality, Jesus Christ.

The planet-shaking violence on Earth that began with the Flood recurred several times over a very long period thereafter. The follow-on events were a natural result of the first cosmic disaster that stripped the earth of its canopy of ice and created the gravitational disturbance that opened the fountains of the deep. Their repetition followed the laws of orbital mechanics, wherein the unwelcome cosmic intruder returned periodically to revisit its devastation upon earth and to re-introduce terror anew to the earth’s suffering inhabitants. It is difficult to overstate the impact of these recurring earthwide catastrophes that accompanied Biblical events including the Flood, the Exodus, Joshua’s long day and Isaiah’s sundial incident. Most of the great body of knowledge that the ancients had accumulated during their lifetimes died in the chaos of a world gone mad. This loss may have been eclipsed by the abrupt and violent removal of a well-ordered physical infrastructure. Perhaps Noah had stored some relatively small tools in the ark, but within a generation or so they would have broken or otherwise become useless. Lacking the infrastructure necessary to begin rebuilding the civilization that no longer existed, they probably descended to a state far more primitive than their ancestors. They may have been forced into resorting to the use of caves. Artifacts of cave living are now commonly misinterpreted in the Darwinian/uniformitarian paradigm as a stage in the upward progress of man rather than the forced descent into a hardscrabble existence that it probably was. In the context of a universal and devastating Flood, during the centuries that followed this event, the tiny cluster of initial survivors would have attempted to cope with a radically-changed world while being forced to endure the inevitable privations associated with a sudden transition to a primitive lifestyle such as we might find in a post-nuclear world.

During the Flood survivors’ repopulation of the earth, much of the little knowledge that remained would likely have become corrupted as the focus of minds turned from the acquisition and application of knowledge to mere survival. This would have included astrology, which degenerated into an arcane art, and mathematics, and, particularly, the intimate and detailed knowledge of God that existed prior to the Flood.

Contributing to this degeneration of understanding and amplified by the periodic nature of the terror from above was a constantly recurring, pervasive fear of further natural violence caused by planetary collisions and near-collisions, amplified by portents in the sky accompanied by real and terrible violence on earth. Mankind indeed worshiped, but to many the object of its worship was a master of destruction and torment that to some people looked like a calf, to others like a dragon, and to still others like a feathered serpent. In the presence of powerful heads of state with the temperament of bullies, modern statesmen are prone to taking the low road to the resolution of crises, attempting to avoid confrontation by accommodation. In the face of that all-too-human characteristic, it is rather easy to imagine how readily mankind would twist their understanding of a loving but largely silent God into something else in an attempt to appease the threat in the sky above.


But the garbling of their original understanding of God was never quite complete. From ancient documents, artwork and religious traditions that have managed to survive into modern times, it appears that a multiplicity of harsh, self-centered gods have in the past demanded allegiance at the threat of violence. But in the midst of such deities, there seem to have stood other gods startlingly similar to the Judeo-Christian God. These fully-gendered male and female gods related to each other in family contexts, wherein there was a constantly recurring theme of a divine son whose life ended sacrificially but who was resurrected to dwell in the heavenly domain. The similarities of these religions with Christianity are too pronounced and numerous to be the result of chance. A side issue regarding these religions of the past is that their deities not only possessed gender but were openly sexual. The nature of their love went beyond agape to include the possessive intimacy of eros. These deities united sexually to produce their offspring and they enjoyed romantic and family relationships.

A remarkable facet of our Judeo-Christian Scripture is that neither of its two Testaments in any way refutes this kind of intra-Godhead association. In fact, our Scripture generally supports the notion of gender and intra-gender communication and an intimate, tightly-coupled family-based unity within the divine Trinity. Furthermore, that same notion appears to be the only logically consistent way that a Trinitarian Godhead can be reconciled with monotheism.

[to be continued]


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