Jump to content

God the mother is she in time or in eternality?


aprorianalysis

Recommended Posts

When we think of god the mother who I believe resides in time, what can such ideas as philosophers Stuart Fullerton, "Is it in the face of such facts reasonable to suppose that our friends and acquaintances, who strike us as having reflective powers in nowise remarkable, having independently arrived at the conception that the mind is a non-extended and immaterial substance? Surely they have not thought all this out for themselves. They have taken up and appropriated unconsciously notions which were in the air, so to speak. They have inherited their doctrines, not created them. It is well to remember this, for it may make us the more willing to take up and examine impartially what we have uncritically turned into articles of belief."..... I quote this person only to suppose that if we are going to make a place for God the mother in time, we need to look at her attributes, her function and her place in the cosmos, and this is a point of reference that I which to discuss.  Note that this discussion should not be interested in discussing doctrinal proof as of yet, only that which is parallels in one's experience and intuition of a holistic nature in relating to higher consciousness as we believe as LDS, that knowledge is cultivating by a true intellect.

Link to comment

Since "for time and all eternity" is used as a hendiadys (or merism), it might be helpful to ask whether "time" is meant to apply there to Earthlife, and "eternity" to whatever comes after.  Time may apply to both terms, but in different ways:

In Book of Abraham 3:18, we have gnolaum “eternal” = Hebrew ˁÔlām; Aramaic ˁâl(a)1; Hebrew ˁOlam “The-Eternal” = Phoenician ˁUlom, "the name of a Phoenician old god, 'the ancient one' literally."2  ʼEl-ˁolam is used, for example, in early Canaanite divine names,3 and ʼelohey ˁolam “everlasting God” in Isaiah 40:28.4  Cf. gibˁot ˁolam “everlasting hills” (Hab 3:6); bet-ˁolam “house of eternity” (Eccles 1:4,10, 2:16, 3:14, 12:3,5,7), which appears in Egyptian transliteration as bЗt-ˁrm in the conquest list of Pharaoh Shishak I (Bubastite Portal 3:36)5; pitḥe-ˁolam “gates of eternity” (Ps 24:7,9); “God has set eternity6 in their heart” (Eccles 3:11 NJB note b).  Ancient Egyptian nḥḥ is “dynamic eternity,” to be differentiated from dt “static eternity.”7  Cf. also I Nephi 10:19, “the course of the Lord is one eternal round” (Alma 7:20, D&C 35:1).

 


     1 The same as Mandaean/Gnostic Alma “Age, Eternity” (Aramaic Glossary of Mandaic-Aramaic Terms used by the Order of Nazorean Essenes by Abba Yesai Nasrai. online at  http://www.volker-doormann.org/aramaic.htm ); but ˁolam is transliterated γελαμ in LXX (Hatch & Redpath, Concordance to the Septuagint [1897-1906], 235b).

     2 F. M. Cross, Canaanite Myth and Hebrew Epic, 24-35; Cross, From Epic to Canon, 77, 82; D. N. Freedman defines ˁOlam as “the Eternal” at Deut 33:27 (Freedman, “The Poetic Structure of the Framework of Deuteronomy 33,” in G. Rendsburg, et al., eds., The Bible World [KTAV, 1980], reprinted in Freedman, Divine Commitment, 95); cf. J. Bright, A History of Israel, 3rd ed. (Westminster Press, 1981), 100.

     3 W. F. Albright, Yahweh and the Gods of Canaan (London ed.), 104 and n. 21, citing F. M. Cross in Harvard Theological Review, 55 (1962), 236-244; cf. J. A. Thompson, “The Root ˁ-l-m in Semitic Languages and Some Proposed New Translations in Ugaritic and Hebrew,” in R. Fischer, ed., A Tribute to Arthur Vööbus: Studies in Early Christian Literature and Its Environment, Primarily in the Syrian East (Chicago: Lutheran School of Theology, 1977), 159-166 ; E. Jenni, “Das Wort ˁōlām im Alten Testament,” ZAW, 64 (1952), 197-248; 65 (1953), 1-35.

     4 R. N. Holzapfel, D. M. Pike, and D. R. Seely, Jehovah and the World of the Old Testament (SLC: Deseret Book, 2009), 18.

     5 John Currid, Ancient Egypt and the Old Testament (Grand Rapids: Baker, 1997), 192-193.

     6 In this instance Northrop Frye interprets ˁolam as “mystery, obscurity,” based on the context (Frye, The Great Code, 124).

__7 James P. Allen, “The Celestial Realm,” in D. Silverman, ed., Ancient Egypt, 131; J. Cooper first pointed this out to me during his Middle Egyptian class at the Claremont Colleges in 1968-1969.

Link to comment

Hebrew word for a female god, is  Shekhinah. Shekinah, Shechinah . So whether we have the distinction in our English language or not, it is literally possible to image a female partner to our universal father aspect.  I see that the definition of which is personal, perhaps in the word holy spirit, is it not this ubiquitous deity that we are (in) here on earth in.

Link to comment
1 hour ago, aprorianalysis said:

Hebrew word for a female god, is  Shekhinah. Shekinah, Shechinah . So whether we have the distinction in our English language or not, it is literally possible to image a female partner to our universal father aspect.  I see that the definition of which is personal, perhaps in the word holy spirit, is it not this ubiquitous deity that we are (in) here on earth in.

The rabbinic Hebrew word Šekinâ refers to the "divine presence," as for example in the Temple.  Even though it is a feminine word, it refers directly to the male Lord God, as in the following use in the Book of Abraham:

1:15        behold, I lifted up my voice unto the Lord my God,
                          and the Lord hearkened and heard,
                                      and he filled me with the vision of the Almighty,
                                      and the angel of his presence stood by me,
                         and immediately (un)loosed my bands,
1:16      and his voice was unto me:  Abraham, Abraham,
             behold my name is Jehovah,

Link to comment

To respond to Mr Smith, I will add some scripture about God the womb of the mother, 

Creator God of Israel is also imaged as the shaper, maker and mother God who formed Israel in the womb and birthed Israel with labor pains:
• (Deut. 32:18; Psalm 90:2; Proverbs 8:24 – 25; Isaiah 43:1,7,15; 44:2, 24; 45:9, 11; 51:13; 54:5 From the word “womb” (rehem) comes the verb “to have compassion” (raham), and the phrase “Yahweh’s compassionate (rahum) and gracious” repeatedly appears in the Hebrew scripture to describe the merciful and saving acts of God in history. (Deut. 4:31; 2 Chronicles 30:9;  Nehemiah 9:17; Ps 78:38; 86:16; 103:8; 111:4; 112:4; 145:8; John 4:7 These verses show images of God who demonstrates “womb – like compassion” for her child Israel.
• God creator is sometimes depicted as woman giving birth and sometimes a reproductive image of God as both male and female: Deut 32:18; Job 38:28 – 29; Is 42:14; Acts 17; John 16:21; Gal 4:19; Rom 8:22; John 1:12

Honestly, I have not read them all I did research this and copied it here.

The term worship and used in the context of who we worship does get jumbled around in our minds as we discuss this quasi- relationship of God and whether is he is he or a she or both.

So let's start at a new place.  God is as spirit who gave us a relationship to him but it is transcendent of time.  That would mean it is in Eternality, is that correct.  I want to move ever slowly and percise because words are not what they use to be and their definitions are changing as the modern era seems teaming with nuances and change in technology.  nu·ance -

a subtle difference in or shade of meaning, expression, or sound.
"the nuances of facial expression and body language"   in discussing this difference let's suppose that if we have a originator of creation, that would be the first cause. or the cause of the source correct.  Let suppose the source and center of all things, is present in eternality, a place that is outside of time.  For what is time as we know it we could not think of a time before we started nor could we think of a time after in our minds that time is no more.  
 
To understand I take a quote from a wiser man, named Stuart Fullerton of New England area he is quoted in his book an introduction to Philosophy, on page 119, " it appears, then, that , if we are to be conscious of time at all, if we are to have the least conception of it, we must have some direct experience of change.  We cannot really be shut up to the punctual present, that mere point or limit between past and future, that the present has been described as being.  But does this not imply that we can be directly conscious of what is not present, that we can now perceive what does not now exist? How is this possible ? Furthermore Fullerton, explains..."I do not ask the reader to try to make clear to himself how anything can be timelessly present at all times, for I do not believe that the words can be made to represent any clear thought whatever. Nor do I ask him to try to conceive how this timeless something can join past and present.  I merely wish to point out that these modern speculations, which still influence the minds of many distinguished men, have their origin in a difficulty which suggested itself early in the history of reflective thought, and are by no means to be regarded as a gratuitous and useless exercise of the ingenuity.  They are serious attempts to solve a real problem, though they may be unsuccessful ones, and they are worthy of attention even from those who incline to a different solution. "  Hopefully, I can comment more on these thoughts of what time is and how could a God the universal father bring the principles that he laid down from the creation, to be at the center of the universe and yet be moved to a place in time that would unanchor all of time itself.?  That is a problem that I feel here needs to be addressed in a logical and respectful way using words, and not so called feelings.
 
Just hope there are others within courageous insight to go the journey with my ideas and notions mingled with greater minds of the past.  I am still very young and dumb down in my logic even my world view per say.  
 

 

Link to comment
Guest
This topic is now closed to further replies.
×
×
  • Create New...