iblically; The Holy Spirit, 'Spirit of God's wisdom', is our Holy and Divine Mother.
Our souls in communion are the Holy Church; Bride of Christ, Daughter of Zion.
Virgin Mother Mary and Mary Magdalene personify a female Holy Spirit and the Bride of Christ.
 

hat evidence does the Bible yield about the reality of daily life for women deep in Biblical antiquity?
Because the Bible speaks with authority to many millions of people the answers to these questions about women and their authority as Christians have great impact. Are there hints in the Bible of stories and traditions about women and their ministries that have been lost to us? What part did Jewish women have in the movement that grew up around Jesus of Nazareth? Is there evidence of a Divine Feminine in the Bible? If so, removing Her from the liturgy is not a victimless crime. Why is it that a woman can be seen as a Saint, a Doctor of the Church, or even an Apostle but is still denied the priesthood?

The Bible abounds in male imagery and language. For centuries interpreters have explored and exploited this male language to articulate theology; to shape the contours and content of the church, synagogue and academy; and to
instinct human beings -- female and male -- in who they are, what roles they should play, and how they should behave. So harmonious has seemed this association of Scripture with sexism, of faith with culture, that only a few have even questioned it.

However, some commentators observed the plight of the female in Israel. Less desirable in the eyes of her parents than a male child, a girl stayed close to her mother, but her father controlled her life until he relinquished her to another man for marriage. If either of these male authorities permitted her to be mistreated, even abused, she had to submit without recourse. Thus, Lot offered his daughters to the men of Sodom to protect a male guest (Gen. 19:8); Jephthah sacrificed his daughter to remain faithful to a foolish vow (Judg. 11:29-40); Amnon raped his half-sister Tamar (II Sam. 13); and the Levite from the hill country of Ephraim participated with other males to bring about the betrayal, rape, murder and dismemberment of his own concubine (Judg. 19). Although not every story involving female and male is so terrifying, the narrative literature nevertheless makes clear that from birth to death the Hebrew woman belonged to men. What such narratives show, the legal corpus amplifies. Defined as the property of men (Exod. 20:17; Deut. 5:21), women did not control their own bodies. A man expected to marry a virgin, though his own virginity need not be intact. A wife guilty of earlier fornication violated the honor and power of both her father and husband. Death by stoning was the penalty (Deut. 22:13-21). Moreover, a woman had no right to divorce (Deut. 24:1-4) and, most often, no right to own property. Excluded from the priesthood, she was considered far more unclean than the male (Lev. 15). Even her monetary value was less (Lev. 27:1-7).


If traditional interpretations have neglected female imagery for God, they have also neglected females, Similarly, the sacrifice of the daughter of Jephthah documents the powerlessness and abuse of a child in the days of the judges (Judg. 11). No interpretation can save her from the holocaust or mitigate the foolish vow of her father. But we can move through the indictment of the father to claim sisterhood with the daughter. Retelling her story, we emphasize the daughters of Israel to whom she reaches out in the last days of her life (Judg. 11:37). Thus, we underscore the postscript, discovering in the process an alternative translation.Traditionally, the ending has read, "She [the daughter] had never known man. And it became a custom in Israel that the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year" (11:40). Since the verb become, however, is a feminine form (Hebrew has no neuter), another reading is likely: "Although she had never known a man, nevertheless she became a tradition [custom] in Israel. From year to year the
daughters of Israel went to mourn the daughter of Jephthah the Gileadite, four days in the year." By virtue of this translation, we
can understand the ancient story in a new way. The unnamed virgin child becomes a tradition in Israel because the women with whom she chooses to spend her last days do not let her pass into oblivion; they establish a living memorial. Interpreting such stories of terror on behalf of women is surely, then, another way of challenging the patriarchy of Scripture

Time and again Jesus demonstrated his respect for women as persons, not possessions. In the Judean society of Jesus' day a man was not to speak with a woman in public; sometimes even is she was a wife or daughter, and never to converse with a Gentile woman. Nor was a man to touch any woman other than his wife or daughter, however innocent the purpose. Certainly a man was not to teach women. Nonetheless, Jesus defied every one of these rules! The genealogy of Jesus as reported in Matthew is remarkable because it includes references to several female ancestors, something not done in Jewish genealogies at the time. Not only are five women mentioned, but all of these women are associated with some form of less then ideal sexual behavior. Jesus, for his time and place, was notably unsexist. In Samaria, when he talked with the woman at the well—this is the longest personal exchange he has with anyone in the Bible—his disciples “marveled”; a Jewish man did not, in public, speak to a woman unrelated to him. In another episode, in Luke, Jesus is dining with Simon the Pharisee when a “woman in the city,” a “sinner”enters the house, washes Jesus’ feet with her tears, dries them with her hair, kisses them, and then anoints them with balm from a jar. Simon says to Christ that if he can accept that tribute from such a person then he is surely not a prophet. Christ answers that the “sinner” has shown him more love than Simon has.
 

Some people denounce biblical faith as hopelessly misogynous, although this judgment usually fails to evaluate the evidence in terms of Israelite culture. Some reprehensibly use these data to support anti-Semitic sentiments. Some read the Bible as a historical document devoid of any continuing authority and hence worthy of dismissal. The "Who cares?" question often comes at this point. Others succumb to despair about the ever-present male power that the Bible and its commentators hold over women. And still others, unwilling to let the case against women be the determining word, insist that text and interpreters provide more excellent ways. Discerning within Scripture a critique of patriarchy, certain feminists concentrate upon discovering and recovering traditions that challenge the culture. This task involves highlighting neglected texts and reinterpreting familiar ones.

Prominent among neglected passages are portrayals of deity as female. A psalmist declares that God is midwife (Ps. 22:9-10):
Yet thou art the one who took me from the womb; thou didst keep me safe upon my mother's breast.

In turn, God becomes mother, the one upon whom the child is cast from birth: Upon thee was I cast from my birth,and since my mother bore me thou hast been my God. Although this poem stops short of an exact equation, in it female
imagery mirrors divine activity. What the psalmist suggests, Deuteronomy 32:18 makes explicit: You were unmindful of the Rock that begot you and you forgot the God who gave you birth. Though the RSV translates accurately "the God who gave you birth," the rendering is tame. We need to accent the striking portrayal of  God as a woman in labor pains, for the Hebrew verb has exclusively this meaning. (How scandalous, then, is the totally incorrect translation in the Jerusalem Bible, "You forgot the God who fathered you."). Yet another instance of female imagery is the metaphor of the womb as given in the Hebrew radicals rhm. In its singular form the word denotes the physical organ unique to the female. In the plural, it connotes the compassion of both human beings and God. God the merciful (rahum) is God the mother. (See, e.g., Jer. 31:15-22.)
Over centuries, however, translators and commentators have ignored such female imagery, with disastrous results for God, man and woman. To reclaim the image of God female is to become aware of the male idolatry that has long infested faith.

 What is the Christian view on a woman's conduct or place? Is it what the Pope says it is? Is it what Billy Graham says it is? Is it what Al Sharpton says it is? Or Jerry Falwell or James Kennedy or Robert Schuler? You see when we pose the issue this way, we discover that there is no consensus, and when the various defenders of Christianity discover that, when each defines what he or she believes Christianity to be, there is no consensus. There are some who believe that the way is only found in the New Testament. There are those who believe the same of the Old. Some hold that if the New has no word on a particular subject then the word of the Old stands. Still other believe that where the Old and New conflict, the New supercedes the Old. This is just a few of the variations. You know what, all of them are each convinced that their way is the 'right' one. If you add to that the fact that the Bible is composed of various writings of people from all walks of life and from all points of view, you soon realize that it is not strictly a literal account, but the interpretation of the facts by the individual writers. Lets look at the way Jesus spent his time here and the values he lived his life by. He spent time with sinners. He was kind, understanding, gentle, forgiving in most cases. The few things he did get angry about were issues that still hold true today. He was tolerant of those who did not follow his way, and his love was not in any way conditional on belief in him. He tried to better the lot of those he touched, irrespective of their belief. He never made conversion a condition of healing - he simply did his mission and let others come to him if they felt him in their hearts by their own free will. I believe that a true Christian would try and emulate the values of his Saviour.

The New Testament Gospels, written toward the last quarter of the first century CE, acknowledge that women were among Jesus' earliest followers. From the beginning, Jewish women disciples, including Mary Magdalene, Joanna, and Susanna, had accompanied Jesus during his ministry and supported him out of their private means (Luke 8:1-3). He spoke to women both in public and private. Certainly he learned his mother's wisdom, and according to the Gospel story, an unnamed Gentile woman persuaded Jesus to declare that the ministry of God is not limited to particular groups and persons, but belongs to all who have faith (Mark 7:24-30; Matthew 15:21-28). Jesus was a frequent visitor at the home of Mary and Martha, and was in the habit of teaching and eating meals with women as well as men. When Jesus was arrested, women remained firm, even when his male disciples fled, and women accompanied him to the foot of the cross. It was women who were reported as the first witnesses to the resurrection, chief among them, Mary Magdalene. It is certain that God created Man and Woman as companions and equals from the beginning; Yet, two thousand years after the birth of Christ the Southern Baptist Convention voted to add a clause to the denomination's statement of beliefs affirming that a wife is to submit herself to the leadership of her husband; and the Vatican warned that those Catholics who continue to argue in favor of woman's ordination would be subject to penalty. Why is this so? What does the Bible say about the roles of men and women?

Does the Bible in fact say that God cares equally for men and women and that they have equal responsibilities under Christ's authority; And 'that it is all worth nothing without love'?

I Corinthians 13:1-13




The road we travel will take us into the battle to restore beauty in all things;
And it will also take us home..

Questions that are answered--
Is there proof that Holy Spirit is female?
Is there any evidence that Jesus married Mary Magdalene?
What are The Gospel of Philip and The Gospel of Mary Magdalene? 
Does the holy name of God, YHWH, imply a union between a masculine and a feminine deity?
How do we know what the earliest Christians really believed about Jesus Christ?